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GLAD TIDINGS 

TO 

PERISHING SINNERS, 

OR, 

THE CENUINU GOSPEL 

A COMPLETE WARRANT • §s. 

FOR THE 

UNGODLY TO BELIEVE IN JESUS. 



Nothing is requisite, in order to a participation of Christ and his benefits, 
but a grant from God. * Mr. J. Hervey. 

God justih'eth the ungodly. This is that expression which hath stirred 
up so much wrath among many, and on account whereof some seem to be 
much displeased with the apostle himself. Dr. J. Owen. 



BY Rev. ABRAHAM BOOTH. 



PHILADELPHIA; 

PUBLISHED BY SHADRACH TAYLOR, NO. 384 NORTH SECOND ST. 
BOYLE AND BENEDICT, PRINTERS. 

1833. 



a 2,0 









PREFACE. 

That the subject here discussed is of sufficient im- 
portance to demand serious attention, whether the prin- 
ciple defended be true or false, must be admitted by 
every competent judge ; because of its intimate con- 
nection with the doctrine of justification before God ; 
for that has ever been considered, by our most emi- 
nent Protestant writers, both Lutherans and Calvinists, 
as an article of the greatest moment. Thus, for in- 
stance, Dr. John Owen : — " In my judgment, Luther 
F spake the truth when he said, To lose the article of 
' Justification, would at once be the loss of the whole 
Christian faith. And I wish he had not been a true 
prophet, when he foretold that, in the following ages, 
the doctrine hereof would be again obscured. "* The 
leading principle maintained in this publication, is 
closely connected also, with Christian experience, with 
devotional practice, and with general obedience to God. 
The better that principle is understood, and the more 
its practical influence is felt ; the more benign will its 
genuine tendency appear, with regard to peace of con- 
science, and liberty in devotional duties ; to the habi- 
tual exercise of holy affections, and a course of confor- 
mity to the divine commands. It is, by the author at 
least, considered in this light. 

That prudence and caution are necessary, however, 
in stating and defending the sentiment here adopted, 
the writer presumes, will be acknowledged : because 
it is a kind of middle point, between Arminianism, and 

* Doctrine of justification. General considerations, p. 103. Glasgow 
1760. Thus, also, that celebrated foreigner, Witsius: " Diffundit se justi- 
ficationis doctrina pertotum theologis corpus, et prout fundamenta hie, vel 
bene, vel male, jacta sunt, eo uni versum aedificium vel solidius augustiusqu* 
a scendit, vel male statuminatum foedam minitatux ruinarn. ,, Oecon. Food 
lib. Ill Cap. viii § 1. 

1* 



IV PREFACE. 

Antinomianism — between seeeing acceptance with God, 
as it ivere, by the works of the law }? and renouncing 
obedience to the divine precepts, as if they had lost 
their obliging power, or as if our personal obedience 
were of no importance in any respect, the former of 
which is pernicious legality ; the latter, destructive li- 
centiousness. Whether the writer have handled the 
subject with all that wisdom and care, which its deli- 
cacy and importance demand, he dares not assert : but, 
with sincerity he can declare, that the discussion of it 
has been attended with much thought, and with fre- 
quent prayer. 

Though the author detest the real principles of what 
is properly called Antinomianism ; though, many years 
ago, in the most public manner, he labored to explode 
those pernicious principles ;f and though, in the present 
performance, he have endeavored to guard against 
being misunderstood ; yet he is not without suspicion, 
that some of*his readers will be ready to consider the 
main position defended, as having a licentious cast. 
But, should that be the case, he is prepared for it, so 
as to be neither offended, nor surprised. Nay, while 
fully persuaded that there is no just ground for such a 
conclusion, he will consider it as a presumption in fa- 
vor of the point maintained. Because it is evident, 
that tke the doctrine of grace, as preached and recorded 
by Paul, was treated in a similar manner. J He has 
long been of opinion, that whoever exhibits the true 
glory of divine grace, and the high importance of Chris- 
tian duty, according to the apostolic pattern ; will be 
considered by many as an Antinomian, and by some as 
an Arminian. Does a minister of the gospel display 
the absolute freeness, the infinite riches, and the allsuf- 
ficiency of that grace which is revealed in Jesus Christ, 
as an immediate ground of encouragement for the vilest 

* Rom. ix 32. 

t See the death of Legal Hope, the Life of evangelical obedience, Sect. 
VII. Edit. 3d. 
X Rom. iii 8, 31. vi 1, 2 3, 15. ix. 14—24. 



PREFACE. 



of sinners to confide in him 9 the doctrine will be stig- 
matized by multitudes, as manifestly licentious. Does 
he, as ministerial duty requires, warmly insist, that, be 
the professed articles of any one's theological creed 
ever so scriptural ; yet, if he be not habitually mindful 
of the divine precepts ; if he keep not the example of 
Christ in view ; if his heart have not an heavenly turn ; 
he is a stranger to the power of evangelical truth, and 
unworthy to be called aChristian'? his preaching will be 
offensive to the mere formalist ; be censured as unchar- 
itable ; ancl reproached, by some, as detestably legal. 

The grand principle here defended, is far from being 
novel ; it having been adopted by many Protestant wri- 
ters of high reputation in the churches of Christ : from 
some of whom, and especially from Dr. John Owen, a 
number of quotations appear in the following work. 
To the producing of which quotations the author was 
induced, partly for the sake of that argument which 
they contain, in proof of his main point; and partly to 
evince, that the sentiments here maintained have been 
espoused by persons of the first eminence, among pro- 
fessed Christians of Calvinistic principles. 

That the number of quotations, from the most re- 
spectable Calvinistio»authors, with regard to the leading 
position, might have been greatly increased ; every one, 
much acquainted with their theological writings, must 
acknowledge. Mr. David Wilson, when vindicating 
various writers, denominated Popular Preachers, 
against the attacks of gross misrepresentation, of 
illiberal censure v and of sarcastical contempt ; in speak- 
ing relative to the main subject of the following pages, 
says : " They [the Popular Preachers] were very ready 
to acknowledge, that those who are most punctual in 
the external performance of religious duties, are fre- 
quently in a far more dangerous condition than pub- 
licans and harlots, or those who lead the most wicked 
and flagitious lives; because, through the corruption of 
their own hearts, all their duties, religious services, en- 



VI PREFACE. 

deavors and attainments, are too often made subser- 
vient to the gratification of their pride, and the cherish- 
ing of those presumptuous hopes and imaginations 
whereby they are hardened in their opposition to the 
true grace of God manifested in the gospel. And they 
were equally ready to own, that the sovereign mercy 
of God, with regard to believers at first conversion, 
does still prevent every good action, motion, or quali- 
fication in them; every thing that can be supposed to 
have the least tendency to qualify them for the divine 
approbation. They affirmed, that the foundation of a 
sinner's confidence and comfort lies, not in any good 
works performed by him ; in any consciousness of his 
own sincerity; or any experience of a gracious and 
sanctifying work of the divine spirit upon his own soul ; 
but wholly without him, in the promises and testimony 
of God in the gospel. To maintain, that sinners are 
justified freely, through the righteousness of Christ im- 
puted, and apprehended by faith alone ; and yet assert, 
that no man has a sufficient warrant to rely upon that 
righteousness alone for justification — as exhibited in 
the word of the gospel, till he is first conscious of his 
own godliness and sincerity ; is in effect to affirm that, 
though sinners in general must be justified freely by 
grace, through the imputed righteousness ; yet no sin- 
ner in particular ought, or has any warrant to believe, 
that he is, or ever can be justified in that manner, or 
without a righteousness of his own ; or, at least, some 
thing in and about himself, upon which he may with 
safety bottom an assurance of the divine. favor, and his 
own justification and salvation."* 

Though the author be fully persuaded, that a denial 
of the position maintained, is inconsistent with the ge- 
nuine gospel, and with those principles on which everj 
truly pious man proceeds in his prayers, respecting ac- 
ceptance with God ; yet he is far from concluding, that 

* Paloemon's Creed Reviewed and Examined, Vol. 1. pp. 195, 196. V*L 
II pp. 102, 100. 



PREFACE. Vll 

no one is a real disciple of Christ, who does not expli- 
citly avow that position. For he has learned, from ex- 
perience and observation, that persons will sometimes 
dispute against a particular sentiment, the truth of 
which is habitually implied in their prayers, and its 
importance tacitly acknowledged in their own experi- 
ence. To this effect is the following language of Dr. 
Owen, respecting certain opposers of the doctrine of 
justification merely by grace, through an imputed righte- 
ousness: U I doubt they oftentimes dispute themselves be- 
yond what they can well abide by, when they return home 
unto a sedate meditation of the state of things between 
God and their own souls. I had rather learn what some 
men really judge about their own justification, from their 
prayers, than their ivritings. Nor do I remember, that 
I did ever hear any good man in his prayers, use any 
expressions about justification, pardon of sin, and right- 
eousness before God, wherein any plea, from any thing 
in ourselves, was introduced, or made use of. Whereas 
we may, and ought, to represent unto God in our sup- 
plications, our faith, or what it is that we believe herein; 
I much question, whether some men can find in their 
hearts to pray over and plead before him, all the argu- 
ments and distinctions they make use of to prove the 
interest of our works and obedience in our justification 
before him ; or enter into judgment with him, upon the 
conclusions which they make from them. [ judge no 
men upon the expressions that fall from them in polem- 
ical writings ; wherein, on many occasions, they do 
affront their own experience, and contradict their own 
prayers. To believe the doctrine of [justification by 
the imputed righteousness of Christ,] or not to believe 
it, as thus or thus explained, is one thing ; and to enjoy 
the thing, or not enjoy it is another. I no way doubt, 
but that many men do receive more grace from God, 
than they understand, or will own ; and have a greater 
efficacy of it in them, than they will believe."* 
* Doctrine of Justification, p. 8, 19, 20, 62, 278, 279. Glasgow Edit. 



VIII PREFACE. 

That no plausible reasons may be advanced, in oppo- 
sition to this main thesis, the author does not suppose. 
But, as the writer just quoted observes ; " It is a known 
rule, that a truth, well established and confirmed, is not 
to be questioned, much less relinquished, on every en- 
tangling sophism, though it should appear insoluble."* 

Goodman's Fields, 
London, May 17, 17S6. 

* JJ: ^upra, p 457. 



CONTENTS. 



Page 
Introduction, - - - - 9 

CHAPTER I. 

The genuine gospel a warrcrt for the most un-~ 
godly person to believe in Jesus, - - 18 

CHAPTER II. 

No degree of holiness previously necessary, to war- 
rant our believing Jesus Christ, - - 55 

CHAPTER III. 

Objections Answered, - - - 93 

CHAPTER IV. 

The salutary and practical tendencies of the prin- 
ciple maintained, - - - 139 



GLAD TIDINGS 



TO 



PERISHING SINNEHS; &c. 



INTRODUCTION. 



Whether any holy disposition in the heart of a 
sinner be previously necessary to warrant his believing 
in Jesus Christ? Or, whether, for that purpose, the 
gospel itself, detached from every consideration of a 
preparatory sanctifying influence, be completely suffi- 
cient? are questions on which the ministers of religion, 
and the professors of godliness, are greatly divided. 
The former sentiment is charged, by some, with Armi- 
nian legality : the latter, by multitudes, with Antino- 
mian licentiousness. That is discarded, as fostering 
pharisaical pride, as veiling the glory of sovereign grace, 
and as corrupting the gospel of Jesus Christ. This is 
detested, as encouraging presumptuous hope, as inimi- 
cal to true virtue, and as averse to supreme authority, 
expressing itself in divine law. So opposite are the 
views of professed Christians, relative to this moment- 
ous article of our inquiry ! 

After much thought on the subject, I cannot but con- 
clude, however, 7 hat the genuine gospel is a complete 
warrant for the most ungodly person to believe in Jesus ; 
and that no degree of holiness is necessary for that 
purpose. This position though treated by great num- 
bers as a licentious principle, and as pregnant with 
dangerous consequences, I consider as a capital article 
of revealed truth, and as essential to the genuine gos- 
pel. I adopt it, as expressing an important fact, in 

2 



10 



INTRODUCTION. 



which the perfection of our Lord's vicarious work, the 
honor of divine grace, and the peace of distressed 
consciences, are deeply concerned : to the proof and 
illustration of which, the following pages are devoted. 

To prevent mistakes it is proper to be observed, that, 
by an holy disposition is not meant, a speculative 
knowledge of religious duty; a conviction of spiritual 
danger; or a desire of immortal happiness : for these, 
though they accompany, do none of them come under 
the notion of an holy disposition. These may all exist, 
more or less, in the minds, the consciences, and the 
hearts of sinners, without any principle of true sanctity. 
But, by an holy disposition is intended, a bias of the 
will, a propensity of the heart, or a tendency of the 
affections, in favour of divine authority, and of confor- 
mity to the divine image. By believing in Jesus Christ, 
I do not mean a firm persuasion of his being the pro- 
mised Messiah, and that the Christian religion is from 
God, though that persuasion be presupposed; nor a 
mere assent to any particular proposition, however true, 
or important ; nor yet an assurance of personal interest 
in Christ, as the only Saviour of sinners: but relying 
upon him as revealed in the doctrine of grace, for par- 
don, peace, and every spiritual blessing. 

Again : The question is not, whether sanctifying in- 
fluence, and real holiness, be previously necessary to 
final felicity? for that is admitted in its fullest sense. 
Partly, because without holiness no one shall see the Lord; 
and partly, because without holiness, intellectual happi- 
ness is impossible. Neither is the inquiry, whether a pi- 
ous turn of heart be necessary to communion wit h God, 
in the performance of devotional services ? for that 
communion, on the part of a Christian, is nothing else 
but the exercise of holy affections toward God, as 
manifesting himself in Jesus Christ. — Nor, whether an 
holy tendency in the will be necessary, as an evidence 
of our having already believed in Jesus'? for that is 
cheerfully granted. — Nor, yet, whether a divine in- 
fluence, attending evangelical truth, be necessary to a 
einer's believing in Christ 9 for that is an important 



INTRODUCTION. '* 

article of the Christian faith. But the question to be 
discussed, is; Whether the Gospel itself be a complete 
warrant for the most ungodly person to believe in Jesus, 
without any holy disposition being necessary for that 
purpose ? 

By the term gospel I here intend, the doctrine of sal- 
vation by grace, through Jesus Christ : which doctrine 
is. in the most emphatical sense, good news, or glad 
tidings; agreeable to the natural import of the word 
ffvayyejuov, as used by the Evangelists and Apostles. 
Relative to which particular, I will here introduce a 
few extracts from Dr. George Campbell. Thus, that 
learned author: — "This term, (to svayysuov) agreeably 
to its etymology, from «v bene and ayyt^ta nuncium, al- 
ways in classical use, where it occurs but rarely, denotes 
either good news, or the reward given to the bearer of 
good news. The Greek verb Evayye%i£u>, when first used 
by the Evangelists, conveyed to their countrymen only 
one and the same idea, which is precisely what the 
phrase to bring good tidings conveys to us. The ap- 
propriation of the word to the religious institution call- 
ed the gospel, is of later date, and has gradually arisen 
out of the former usage. When etymology and use 
perfectly coincide, we cannot be too literal in our inter- 
pretations ; when they differ, which does not seldom 
happen, the latter is to be followed, and not the former. 
The first meaning of the word (fvafysxtor) then in 
the New Testament, especially in the Gospels, is, as 
has been observed, good news ; a signification which, 
though always implied, is not always what is chiefly 
intended : and therefore the word cannot, without a 
sacrifice of propriety, be uniformly so rendered. The 
name, from being expressive of an eminent quality in 
the dispensation introduced by the Messiah, and from 
being most frequently applied to it, came gradually to 
serve as a name for the dispensation itself. When it is 
thus employed, it is in our tongue properly rendered 
gospel. This (literal and primitive) sense ought to be 
retained in the version, when the word, gvayy^xtoy, is con- 



12 INTRODUCTION. 

strued with a noun serving to limit or explain its nature ; 
as to fvayy^tov trj$ etpqvqs, the good news of peace ; 
to Evayys%tov trtf pcmkeias, the good news of the reign. It 
was observed, on the explanation of the word jSatft&cta 
that the Christian economy was foretold under the de- 
nomination of the reign of God, and the reign of 
Heaven; and I may add, in the typical language of 
the Psalms, the reign of David — To svayysuov t^ zapi,to$ 
tov ®eov is the good news of the favor of God: 

to evayyshiov tr t $ duttqpias vpu>v the good neWS of J/OUr 

salvation. The words in the common version, the gos- 
pel of your salvation, are mere words, and convey no 
meaning to English ears. The word always may, and 
commonly should, be rendered good news, and not 
gospel, — when it is construed with xqpveau*, I proclaim 
or publish — (the word) xypvaoew, rendered to preach, is 
derived from x^pvf, rendered preacher; whence also 
xYjpvyfia, rendered a preaching. The primitive xr L pv% 
signifies properly both herald and common crier — the 
verb xyjpvdde iv, is accordingly to cry , publish, or proclaim 
authoritatively, or by commission from another, and the 
noun xtjpvyiia, is the thing published ox proclaimed. The 
verb x^pvdd^ occurs in the New Testament about five 
and twenty times, always in nearly the same sense : 1 
proclaim, prcedico, palam annuncio. This may be called 
the primitive sense of the word ; and in this sense it 
will be found to be oftenest employed in the New Tes- 
tament. Though announcing publicly the reign of the 
Messiah, comes always under the denomination, xqpvddsiv, 
no moral instructions, or doctrinal explanations, given 
either by our Lord, or by his Apostles, are ever, either 
in the Gospels, or in the Acts, so denominated. Let it 
be also observed that, in all the quotations in the Gos- 
pels, from the ancient Prophets, neither the word 
xrjpvld^, nor any of its conjugates, is applied to any of 
them beside Jonah. What is quoted from the rest, is 
said to have been spoken, or foretold, or prophesied, but 
never preached. Jonah's prophecy to the Ninevites, on 
the contrary, is but twice quoted ; and it is in both places 



INTRODUCTION. 



13 



called xripvyp*, rendered preaching, properly cry, or 
proclamation. It was a real proclamation which God 
required him to make through the streets of Nineveh."* 

The gospel then, is good news, or glad tidings. It 
is that most interesting part of sacred Scripture which 
is, by inspired writers, denominated the truth — the 
word of the kingdom — the word of God's grace — the 
word of reconciliation — the word of righteousness — 
the word of life — the word of salvation — glad tidings 
of the kingdom, or of the reign — glad tidings of Christ 
— glad tidings of the grace of God — glad tidings of 
peace — glad tidings of salvation — the doctrine of God 
our Saviour — the glorious glad tidings of Christ — and 
the glorious glad tidings of the blessed God.f It is 
denominated, the word of faith — the faith once de- 
livered to the saints — the most holy faith — and the 
faith in Christ.^ The publication of the gospel, 
by the Apostles, is called, preaching, or proclaim- 
ing Christ — proclaiming Christ crucified — preaching 
the cross— proclaiming peace, by Jesus Christ — pro- 
claiming forgiveness of sins, through Jesus Christ — 
proclaiming the unsearchable riches of Christ— bring- 
tog glad tidings of peace — and bringing glad tidings of 
good things.\\ Such is the gospel, and such the prea- 
ching of it, as represented by the inspired writers ! all 
which unite in the general notion of joyful news. 

Let us now see how an ancient ecclesiastical author 
describes it. Thus Chrysostom speaks, as quoted and 
translanted by Mr. Hervf.y. " The gospel compre- 
hends, a discharge from punishment ; a remission of 
sins ; the gift of righteousness ; the endowment of sanc- 
tification; redemption from every evil ; the adoption 
of sons ; the inheritance of heaven ; and a most endear- 

* The four Gospels, Vol. I. Dissertat. V. Part i. § 1, 8, 10, 11, 16. Part V. 

§ 2, 7, 8. 

t Gal. iii. 1. Matt. xiii. 19, Acts xx. 32. 2. Cor. v. 19. Heb. 1 13 Philip 
1l 16. Acts xiii.26. Matt, iv, 23. Rom. i. i, 1G. Acts xx. 24. Eph vi 15 i 
13. 8 Cor. iv. 4. 1 Tim. i. 1 1. Titus ii. 10. P 

t Rom. x, 8. Jude 3. 20. Acts xxiv. 24. 

* Acts viii. 5. 1 Cor, i 18, 23. Acts x, 36. xiii. 38. Eph. iii- 8. Rom. x, 15. 

2* 



1 4 INTRODUCTION. 

ed, a conjugal relation to the infinitely majestic Son of 
God. All these divinely precious privileges preached, 
presented, vouchsafed, to the foolish, to the disobedient, 
to enemies."* " The gospel" says Luther, " is the 
doctrine concerning the incarnate Son of God, who 
was given to us, without our deserts, for peace and 
salvation. It is the word of solvation, the word of 
grace, the word of comfort, and the word of joy."f 

The gospel, then, properly and strictly so called, is 
the doctrine of divine grace. As such, it is contradis- 
tinguished to the precepts and prohibitions of divine 
law, which are the doctrine of human duty. But, re- 
lative to this distinction, and the contrasted light in 
which the law and the gospel are placed by it, the fol- 
lowing quotation from Witsius may not be improper. 
Thus that eminent writer: — "The law, here, denotes 
that part of the divine word which consists of precepts 
and prohibitions ; with the promise of a reward to be 
conferred on those who obey, and a threatening of 
punishment on the disobedient. The gospel signifies 
the doctrine of grace, and of complete salvation in 
Jesus Christ, which elect sinners shall receive by faith. 
Every prescription, therefore, of virtues and of duties; 
all exhortations and dehortations ; all reproofs and 
threatenings ; all promises, likewise, of reward to per- 
fect obedience, belong to the law. To the gospel per- 
tains every thing that can minister hope of salvation to 
sinful man : that is, the doctrine of the person, the 
offices, the states, the benefits of Jesus Christ; and all 
promises to which are annexed the pardon of sin, and 
the possession of grace and of glory, to be obtained 
by faith in Christ. This is the most strict notion of 
each word ; to which, through the whole of this disputa- 
tion, regard must be paid. If we understand the word 
gospel strictly, as it is the formula of the Testament 
of Grace, which consists of mere promises, or an abso- 

* Theron and Aspasio, Vol. III. p. 321. Edit. 5th. 
Loci Communes, Class II. Loc. xiv. p. 69. Londini, 1651. 



INTRODUCTION. 15 

lute exhibition of salvation in Christ; then, properly 
speaking, it prescribes nothing as duty ; requires no- 
thing; commands nothing : no, not even believe, trust, 
hope in the Lord, and such like. But it reports, de- 
clares, and signifies to us, what God in Christ promises ; 
what he will do, and is about to perform. All prescrip- 
tion of duty belongs to the law ; as, after others, the 
venerable Voetius has excellently well proved. This 
must by all means be held, if, with all the reformed, 
we would steadily defend the perfection of the law, as 
including all virtues, and all the duties of holiness."* 
This distinction between the law and the gospel, strict- 
ly understood, appearing to be both just and important, 
is regarded in the following pages. 

Still further, however, to confirm and illustrate the 
necessity of keeping this distinction in view, it may be 
observed ; that the law of God originated in his rela- 
tion tomen,as moral agents; and in his necessary domin- 
ion over them, of which it is a natural expression : but 
the gospel, in his royal, supreme prerogative ; it being 
the result of his mere, sovereign pleasure. The former 
considers them as rational creatures that are bound to 
obey : the latter, as guilty creatures, who deserve to 
suffer. The precepts of divine law are the language 
of stern authority : the doctrines of the gospel are the 
voice of condescending mercy. In that, justice un- 
sheaths the sword, and demands vengeance : in this, 
mercy exhibits pardon, and proclaims peace. Divine 
law, is the awful ministration of death,\ as the desert 
of sin : the everlasting gospel is the good news of life, 
as the effect of boundless grace. That by a righteous 
charge of guilt, and of deserved ruin, stops the mouth :J 
this, by proclaiming a free pardon, opens the lips in 
gratitude and praise. God, in the law, addresses men 
agreeably to their personal deserts, their character, and 
their state : in the gospel, according to the riches of 
his own grace, the diversity of their spiritual wants, and 

♦ Animadvers. Iren. C. xv. § 1, 9. 
t 2 Cor. iii. 7. t Rom. iii. 19. 



16 INTRODUCTION. 

the vicarious work of Jesus Christ. In divine law, the 
Most High exhibits himself, as invested with absolute 
dominion, as flaming with eternal purity, and as un- 
changeably abhorrent of moral evil : in the gospel, as 
condemning sin in the flesh of his own incarnate Son ;* 
as pardoning iniquity, in its greatly diversified forms ; 
as justifying the ungodly; as the just God and the 

SAVIOUR.f 

Hence it appears, that, in addressing sinners, respect- 
ing their immortal concerns, neither the announcing of 
danger, nor the enforcing of duty, is publishing the 
gospel, properly so called. Because it is admitted by 
all, who are conversant in these things, that ^ayy^xto^, 
gospel, denotes glad tidings. Such is its natural and 
proper, its delightful and emphatical meaning. It is 
most commonly employed, in the New Testament, with 
an immediate reference to the grace of God, and the 
work of Christ, as they appear in the salvation of sin- 
ners. Very seldom is it used by the Apostles, to denote 
the Christian system at large ; but, with a few excep- 
tions, in its grand, appropriate, and emphatical sense, 
for that part of revealed truth which respects the bles- 
sings of salvation, by mere grace, through Jesus Christ. 
Preaching the gospel, therefore, is proclaiming glad 
tidings of salvation for the guilty, the unworthy, and 
the perishing. 

Now, the terms law, precepts, commands, exhorta- 
tions, threatenings, and others of a similar kind, are 
expressions of an extremely different meaning, from 
that of the word gospel To assert, therefore, the au- 
thority of God in his laws, whether moral or positive ; 
to describe the awful situation of unregenerate sinners ? 
to warn them of their extreme danger ; to inculcate, 
for suitable purposes, an impartial regard to all the 
divine precepts ; and to insist, that an habitual want 
of obedience to the known commands of Christ, leaves 
a person destitute of evidence that he either loves him, 

* Rom* viii. 3. 

t Exod. xxxiv, 6j 7. Rom. iv. 5. Isaiah xir. 21. 



INTRODUCTION. 17 

or believes in him ; though of essential importance. 
in the course of a public ministry, ought never to 
be considered, strictly speaking, as preaching the 
gospel. It may be all true ; it may be all proper ; 
it may be all necessary in its place ; and yet, not having 
the nature of glad tidings in it, be very different from 
the gospel. 

The word gospel, having long been commonly used 
without any determinate meaning; except, either a de- 
noting the Christian system, or some doctrine, or pre- 
cept, pertaining to Christianity; and having become, 
by modern use, a kind of technical term in divinity ; is 
applied, in the most promiscuous manner, to all sorts 
of religious doctrine, that are considered by their abet- 
tors as warranted in the sacred writings. The public 
minister, and the private professor, whatever their theo- 
logical creed may be; are equally pleased with con- 
cluding, that the one preaches, and the other hears, 
the gospel: though, frequently, neither of them have 
any fixed or distinct notion under the term ; and even 
though their views of Christianity render it nearly akin 
to Deism. It were to be wished, therefore, either that, 
instead of the old Saxon word gospel, the expression, 
glad tidings, had been used in our vulgar translation 
of the New Testament ; or that the former term were 
universally understood in its original sense, as denoting 
good news. For, were that the case, it is highly pro- 
bable, there would be more knowledge, and less of 
self-deception; relative to this momentous affair. 



[ 18 ] 
CHAPTER I. 

THE GENUINE GOSPEL A CCLMPLETE WARRANT FOR THE 
MOST UNGODLY PERSON TO BELIEVE IN JESUS. 

To prove this position, a great number of passages 
might be extracted from the sacred records ; a variety 
of which, as being more directly to the purpose, and 
expressing kindred ideas, I will here produce under the 
following arrangement of particulars. 

The condescending and gracious characters which 
Christ bears. " The Mediator between God and men 
— -The Surety of a better testament — A great High 
Priest — The good Shepherd — The Saviour "* 

The great and merciful design of our Lord in becom- 
ing incarnate. "The Father sent the Son to be the 
Saviour of the world — the Son of Man is come to 
seek and to save — he shall save his people ."f 

The character and state of those whom our Lord came 
to save* " Sinners — the ungodly — enemies to God — 
the dead in sin — the children of wrath — the accursed — 
the lost."% 

The work which Christ performed, the sufferings he 
underwent, and the benefits to sinners thence resulting. 
" He hath made him to be sin for us, who knew no sin ; 
that we might be made the righteousness of God in 
him — he was wounded for our transgressions ; he was 
bruised for our iniquities : the chastisement of our peace 
was upon him ; and with his stripes we are healed. All 
we like sheep have gone astray ; we have turned 
every one to his own way ; and the Lord hath laid on 
him the iniquity of us all — Christ our passover is sacri- 
ficed for us — Christ died for our sins — we have redemp- 
tion through his blood, even the forgiveness of sins — 

* 1 Tim. ii. 5. Heb. vii. 22 iv. 14. John x. 10. 2 Tim. i. 11. 
t 1 John iv. 14. Luke lit. 10. Matt. i. 21. 

* 1 Tim. i. 15. Rom. t. 5, 8, 10. Eph. ii. 1, 3. Gal. iii. 10 ; 13. Luke 
xix. 10. 



THE GOSPEL A WARRANT 19 

Christ hath redeemed us from the curse of the law, 
being made a curse for us— whom God hath set forth 
to be a propitiation thiough faith in his blood, to de* 
clare his righteousness for the remission of sins that are 
past, through the forbearance of God : to declare, I 
say, at this time, his righteousness ; that he might be 
just, and the justifer of him which believeth in Jesus 
— when we were enemies we were reconciled to God 
by the death of his Son — Christ hath once suffered for 
sins, the just for the unjust, that he might bring us to 
God. Being now justified by his blood, we shall be 
saved from wrath through him — by the obedience of 
one shall many be made righteous — Jesus, who of God, 
is made unto us wisdom, and righteousness, and sane- 
tification, and redemption."* 

This testimony of God, respecting the gracious 
characters which Christ bears; the merciful design of 
his appearance in the world ; the state of those whom 
he came to save ; and the work which he performed for 
that purpose; very strongly encourages the guilty, the 
ungodly, and the altogether unworthy, to believe in 
Jesus, For, as it is manifest that he did not assume his 
condescending and mediatorial characters, come into 
the world, and expire on a cross, to save the innocent, 
or the righteous, but sinners — the ungodly — the justly 
accursed; so individuals of that description must be 
the only persons with whom, as a saviour from eternal 
ruin, he has any concern. 

The all sufficiency of Christ, of his work, and of Di- 
vine grace, to save the most ungodly wretch that lives. 
il This is his name whereby he shall be called, jehovah 
our righteousness — the mighty God — look unto me, 
and be ye saved, all the ends of the earth : for I am 
God ; and there is none else — neither is there salvation 
in any other; for there is none other name under hea- 
ven given among men whereby we must be saved. — 
How much more shall the blood of Christ, who through 

» 2 Cor. v. 21. Isa. liii. 5. 6 1. Pet. ii. 24. 1. Cor. v. 7 xv. 3. Col. i. 14. 
GaL iii. 13. Rom. iii. 25, 26. v. 10..1. Pet. iii. 18. Rom. v. 9, 19. 1. Cor.i. 30. 



20 FOR BELIEVING IN JESUS. 

the eternal spirit offered himself without spot to God, 
purge your conscience from dead works to serve the 
living God? If through the offence of one many be 
dead, much more the grace of God, and the gift by 
grace, which is by one man, Jesus Christ, hath abound- 
ed unto many. The judgment was by one to condem- 
nation ; but the free gift is of many offences unto justi- 
fication. For if by one man's offence death reigned by 
one; much more they which receive abundance of grace, 
and of the gift of righteousness, shall reign in life by 
one, Jesus Christ — he is able to save them to the utter- 
most that come unto God by him — the blood of Jesus 
Christ his son cleanseth from all sin — though your sins 
be as scarlet, they shall be as white as snow; though 
they be red like crimson, they shall be as wool — all 
manner of sin and blasphemy (except the blasphemy 
against the Holy Spirit,) shall be forgiven unto men. — 
Who is he that condemneth ? It is Christ that died ; 
yea rather, that is risen again, who is even at the right 
hand of God, who also maketh intercession for us — he 
entered in once into the holy place, having obtained 
eternal redemption for us — by one offering he hath per- 
fected forever them that are sanctified — ye are com- 
plete in him, which is the head of all principality and 
power.* 

Who, now, that maturely considers these infallible 
attestations to the dignity of our Lord's person, the 
perfection of his obedience, the depth of his penal suf- 
ferings, the vicarious nature of his whole work, and 
the exuberance of divine grace ; can doubt the suffi- 
ciency, either of Christ or of grace, to save the most vile 
and miserable of men 9 Or who, being satisfied of that 
fact, can forbear to view it as a delightful and power- 
ful encouragement, for the ungodly to believe in Jesus 9 

Preventing mercy, and the free pardon of enormous 
offenders. "I was found of them that sought me not ; 

* Jer. xxiii. 6. Isa. ix. 6 xiv. 22. Acts iv. 12. Heb. ix. 14. Rom. v. 15. 
16 17. Heb. vii. 25. 1. John i. 7. Isa. i. 18. Matt. xii. 31. Rom. Tin. 
%4. Heb. ix. 12. x 14. Col. ii. 10. 



THE GOSPEL A WARRANT 21 

I was"made manifest unto them that askednot after me. 
The Gentiles, which followed not after righteous- 
ness, have (xatshaps) received righteousness, even the 
righteousness which is of faith. There was a man 
named Zaccheus, who was the chief among the publi- 
cans, and he was rich. And he sought to see Jesus 
who he was ; and he could not for the press, because he 
was little of stature. And he ran before, and climbed 
up into a sycamore tree to see him: for he was to pass 
that way. And when Jesus came to the place, he look- 
ed up, and saw him, and said unto him, Zaccheus, make 
haste, and come down; for to-day I must abide at thy 
house. And he made haste, and came down, and receiv- 
ed him joyfully. But thou hast not called, upon me, O 
Jacob ; but thou hast been weary of me, O Israel. 
Thou hast not brought me the small cattle of thy burnt 
offerings; neither hast thou honored me with thy 
sacrifices. I have not caused thee to serve with an 
offering, nor wearied thee with incense. Thou hast 
bought me no sweet cane with money, neither hast thou 
filled me with the fat of thy sacrifices; but thou hast 
made me to serve with thy sins, thou hast wearied me 
with thine iniquities. I, even I. am he that blotteth out 
thy transgressions for mine own sake, and will not re- 
member thy sins. For the iniquity of his covetousness 
was I wroth, and smote him : I hid me, and was wroth, 
and he went on forwardly in the way of his heart. I 
have seen his ways, and will heal him : I will lead him 
also, and restore comforts unto him, and to his 
mourners*." 

What a wonderful exhibition is here, of sovereign, 
free, and all sufficient mercy ! It extends to the most 
carnal and covetous, the most ungrateful and worthless 
of men. It precedes every good motion of their wills, 
and every virtuous affection of their hearts. It waits, 
neither for any reformation of exterior conduct, nor 
the least melioration of internal character. It finds 

* Rom. x. 20. ix. SO. Luke, xix 2—6. Isa. xliii. 22—25. lvii. 17. 18 
3 



22 THE GOSPEL A WARRANT 

them under the power of strong disaffection to God, 
and with the gain of extortion in their iniquitous hands. 
Fraught with every spiritual blessing for those who de- 
serve to perish, it pardons their crimson crimes, and 
softens their obdurate hearts. It gives a new turn to 
their wills, and elevates their affections to holy objects. 
It fills them with spiritual comfort, directs their feet 
into the way of righteousness, and makes them new 
creatures. Such divinely gracious declarations, and 
well authenticated facts, must, therefore, warrant the 
most ungodly person to regard this unparalleled mercy, 
and to believe in Jesus Christ. 

The sovereignty, the riches, and the plenitude of 
divine goodness, revealed to sinners wider the notions of 
love, of mercy, and of grace. " I will have mercy on 
'whom I will have mercy, and I will have compassion 
on whom I will have compassion — even so Father, for 
so it seemed good in thy sight — I beseech thee show me 
thy glory. And he said, I will make all my goodness 
pass before thee ; and will be gracious to whom I will 
be gracious, and will show mercy on whom I will show 
mercy — and Jehovah passed by before him, and pro- 
claimed, JEHOVAH, JEHOVAH GOD, merciful and 

GRACIOUS, LONG SUFFERING, ABUNDANT IN GOODNESS AND 
TRUTH ; KEEPING MERCY FOR THOUSANDS, FORGIVING INI- 
QUITY, and transgression, and sin. Therefore will 
the Lord icait, that he may be gracious unto you, and 
therefore will he be exalted, that he may have mercy 
upon you. God is love. — Behold, what manner of love, 
the Father hath bestowed upon us ! — God so loved the 
world, that he gave his only beggotten Son, that who- 
soever believeth in him should not perish, but have 
everlasting life. Herein is love ! not that we loved God, 
but that he loved us, and sent his Son to be the propi- 
tiation for our sins. He that spared not his own Son, 
but delivered him up for us all, how shall he not with 
him also freely give us all things? God commendeth 
his love toward us, in that, while we were yet sinners, 



FOR BELIEVING IN JESUS. 



23 



Christ died for us. How excellent is thy loving kindness 
O God ! therefore the children of men put their trust 
under the shadow of thy wings. We have redemption 
through his blood, the forgiveness of sins, according 
to the riches of his grace. God, who is rich in mercy, 
for his great love wherewith he loved us — According to 
his abundant mercy — They who receive abundance of 
grace. Where sin abounded, grace did much more 
abound: that as sin hath reigned unto death, even so 
might grace reign, through righteousness,- unto eternal 
life, by Jesus Christ our Lord— The grace of our Lord 
was exceeding abundant — to the praise of the glory 
of his grace — that, in the ages to come, he might show 
the exceeding riches of his grace* ." 

With what an air of supreme authority, and of abso- 
lute dominion, does the eternal here speak ! He 
manifestly considers himself as acting quite in charac- 
ter, when exercising, or withholding mercy, according 
to his own sovereign pleasure. He neither does, nor 
can consider himself as a debtor to any man. The 
whole of our species, being immersed in guilt, and ob- 
noxious to ruin, equally lie at divine mercy, for all their 
happiness and all their hope. But, while maintaining 
the dignity of his character, and the supremacy of his 
own will, in the bestowment of spiritual blessings on 
guilty creatures ; he reveals his goodness in the most 
encouraging manner: whieh goodness, expressed under 
the different notions of love, of mercy, and of grace, he 
represents as an essential part of that divine glory, 
which, to the ancient Jewish church, was denoted by 
the sublimest of all names, JEHOVAH. His love is 
here described and celebrated, as ardent — excellent — 
wonderful : nay, he himself seems to delight in its peer- 
less excellence ; for he not only manifests, but recom- 
mends it, in the death of his own Son, to sinners. His 

* Rom. ix. 15. Exod. xxxiii. 18, 19, xxxiv. 6, 7. John Hi. 16. 1. John iv. 10. 
Rom. viii. 32. v. 8. Psalm xxxvi. 7. Eph. i. 7. ii. 4. 1 Pet. i. 3. Rom, y. 
17, 20, 21. 1 Tim. i. 14. Eph, i. 6. ii. 7. 



24 



THE GOSPEL A WARRANT 



mercy, as rich—plenteous— abundant. His grace as 
rich—exceedingly rich— abundant — superabundant— 
exceedingly abundant — and reigning. Surely, then, 
his love, his mercy, and his grace, being thus revealed 
in sacred Scripture, and thus commended to sinful, 
miserable, unworthy creatures; the ungodly must be 
completely authorised to believe in Jesus. For what 
are this inference, and the preceding premises, taken 
together, but saying with David — How excellent is thy 
loving kindness, O God ! therefore the children of 
men put their trust under the shadow of thy wings ? 

The sparing and pardoning mercy of God, beyond 
all parallel, and all praise. " My people are bent to 
backsliding from me : though they called them to the 
Most High, none at all would exalt him. How shall I 
give thee up, Ephraim ? how shall I deliver thee, Israel ? 
hotv shall I make thee as Admah % how shall I set thee 
as Zeboim ? Aline heart is turned within me; my repent- 
ings are kindled together. I will not execute the fierce- 
ness of mine anger; I will not return to destroy 
Ephraim : for I am GOD, and not man. Scarcely for a 
righteous man will one die: yet peradventure, for a good 
man some would even dare to die. But God commen- 
deth his love toward, us, in that, while we were yet 
sinners, Christ died for us- Let the wicked forsake 
his way, and the unrighteous man his thoughts : and let 
him return unto the Lord, and he will have mercy upon 
him; and to our God, for he will abundantly pardon. 
For my thoughts are not your thoughts, neither are your 
ways my ways, saith the Lord. For as the heavens are 
higher than the earth, so are my ways higher than your 
ivays, and my thoughts than your thoughts. Who is a 
God like unto thee, that pardoneth iniquity, and passeth 
by the transgression of the remnant of his heritage ? 
he retaineth not his anger forever, because he deligh- 
teth in mercy. He will turn again, he will have com- 
passion upon us; he will subdue our iniquities ; and 
thou wilt cast all their sins into the depths of the sea*." 

* Rosea xi. 7, 8, 9. Roar v, 7, 3, Isa. k, 7, 8, 9, Micah vii. 18, 19. 



FOR BELIEVING IN JESUS. 



25 



So numerous are our offences, and so violent our pro- 
vocations, that, were not the blessed God equally supe- 
rior to us in goodness, as he is in power ; and in pardon- 
ing mercy, as he is in wisdom ; we could not have the 
least ground of hope. Among men, when a breach of 
private friendship has taken place, the aggressor, being 
conscious of the injury which he has done, is common- 
ly very backward to admit, that the aggrieved party has 
any benevolence for him. Thus it is with sinners, when 
their consciences are awakened, in regard to God. 
Extremely backward they are to admit, that there is 
forgiveness with God, for such aggravated crimes as 
theirs. To relieve the distressed soul, by obviating this 
very common and pressing difficulty, the Great Sover- 
eign condescends, in the passages before us, tacitly to 
admit, that, were he like us, neither pardoning nor^ 
sparing mercy would ever be exercised toward any ot 
Adam's offspring. But he is GOD, and not man. His 
thoughts, relative to pardoning mercy, are not our 
thoughts; nor his ways, respecting that important affair, 
like our ways. Offences, comparable to a debt of only 
fifty pence, are often with difficulty forgiven by us ; 
while he, through the blood of atonement, freely obli- 
terates a debt of ten thousand talents. Among mortals, 
it is an instance of love extremely rare, that any one 
should lay down his life, even for a good man, or a pub- 
lic benefactor ; but God recommends his love to us, in 
that, while we were yet sinners, and his enemies, he sent 
his own son to die for us. Far from regulating the 
manifestations of his compassion, according to the puny 
instances of human kindness ; he not only blesses, but 
astonishes, by the displays of his matchless favor to 
to sinners. Yes, God is love ; and, therefore, he de- 
lightethin mercy. What, then, could be more encou- 
raging ; or, what, by necessary consequence, could more 
strongly authorise, a guilty, ungodly, perishing wretch, 
to rely on the Lord Jesus, in whom this boundless mercy 
is manifested 9 

3+ 



26 THE GOSPEL A WARRANT 

On this delightful and important subject, Dr. Owen 
expresses himself as follows : — " This forgiveness that 
is with God, is such as becomes him ; such as is suita- 
ble to his greatness, goodness, and all other excellen- 
cies of his nature ; such as that therein he will be known 
to be God. What he says concerning some of the works 
of his providence, be still, and know that 1 am God ; 
may be much more said concerning this great effect of 
his grace ; still you?' souls, and know that he is God. 
It is not like that narrow,difficult, halving, and manacled 
forgiveness that is found among men, when any such 
thing is found amongst them. But it is full, free, bot- 
tomless, boundless, absolute ; such as becomes his na- 
ture and excellencies. It is, in a word, forgiveness 
that is with God, and by the exercise whereof he will 
be known so to be. God himself doth really separate 
and distinguish his forgiveness from any thing that our 
thoughts and imaginations can reach unto ; and that be- 
cause it is his, and like himself. It is an object for faith 
alone ; which can rest in that which it cannot compre- 
hend. It is never safer, than when it is, as it were, 
overwhelmed with infiniteness. Were not forgiveness 
in God somewhat beyond what men could imagine, no 
flesh could be saved. This himself expresseth, Isaiah 
Iv. 7, 8, 9. They are, as is plain in the context, 
thoughts of forgiveness, and ways of pardon, whereof 
he speaks. These our apprehensions come short of: 
we know little, or nothing, of the intoite largeness of 
;iis heart in tin? matter. He that he speaks of, is an 
impiously wicked man, and a man of deceit, and per- 
verse wickedness. He whose design and course is 
nothing but a lie* sin, and iniquity. Such an one as 
we would have little or no hopes of; that we would 
scarce think it worth our while to deal withal about a 
hopeless conversion ; or can scarce find in our hearts 
to pray for him ; but are ready to give him up, as one 
profligate and desperate. But let him turn to the Lord* 
and he shall obtain forgiveness. But how can this be ? 



FOR BELIEVING IN JESUS. 27 

Ts it possible there can be mercy for such an one 9 
Yes ; for the Lord will multiply to pardon. He hath 
forgiveness with him to outdo all the multiplied sins of 
any that turn unto him, and seek for it. But this is 
very hard, very difficult for us to apprehend. This is 
not the way and manner of men : we deal not thus with 
profligate offenders against us. True, saith God : but 
your ways are not my ways. I do not act in this 
manner like unto you ; nor as you are accustomed to 
do. For the most part, when we come to deal with God 
about forgiveness, we hang in every briar of disputing, 
quarrelsome unbelief. This or that circumstance, or 
aggravation ; this or that unparalleled particular, be- 
reaves us of our confidence. Want of due considera- 
tion of him with whom we have to do, measuring him 
by that line of our own imaginations, bringing him 
down to our thoughts and our ways, is the cause of all 
our disquietments. Because we find it hard to forgive 
our pence, we think he cannot forgive talents. But he 
hath provided to obviate such thoughts in us, (Hosea 
xi. 9.) 1 ivill not execute the fierceness of my wrath; 
I will not return to destroy Ephraim ; for I am GOD, 
and not man. Our satisfaction in this matter, is to be 
taken from his nature. Were he a man, or as the sons 
of men, it were impossible that, upon such and so many 
provocations, he should turn away from the fierceness 
of his anger. But he is God. This gives an infinite- 
ness, and an inconceivable boundlessness, to the for- 
giveness that is with him; and exalts it above all our 
thoughts and ways.* 

Thus Mr. Charnock, with reference to this particu- 
lar : — "That fear that Adam had, when, frightened at 
the voice of God, he hid himself among the trees of the 
garden, hath remained in part with his posterity, when 
they reflect upon their crimes. We measure the na- 
ture of God by the qualities of our own ; and because 
we are not forward to remit men's offences against us* 

* On the Hundreth and Thirtieth Psalm, p. 220, 221, 222. 



28 THE GOSPEL A WARRANT 

we are apt to imagine that God hath not clemency 
enough to pardon the faults committed against him. 
Hence it is that persons, deeply humbled under a 
sense of the curses of the law, are ready to lick up the 
dust under the feet of Christ, and beholding an abso- 
lute necessity of him, are with much ado brought to be- 
lieve. Though the design of God in setting out Christ 
for a propitiation be declared to them, the sufficiency 
of his merit, the acceptation of it by God, the fruits 
others have found of it that the design of Christ's com- 
ing was to ease those in that condition ; yet they are 
hardly induced to lay aside those jealousies they have 
of God. When men are soundly convinced of the na- 
ture and evil of sin, they become vile in their own eyes. 
Their sin galls them ; the law terrifies them ; the no- 
tions of God's justice are awakened in them, and lie 
close to them. They are sensible of the degenerate- 
ness and rebellion of their nature : they think God can- 
not but hate them, and they expect from him only the 
severity of a judge : and when evangelical mercy is de- 
clared, it seems incredible to them, because it exceeds 
their nature and dispositions. The greatness of the 
mercy proffered makes them stagger: they believe not 
God to be so merciful, because they cannot be so ; 
(for in all conditions of men, it is natural to limit God 
according to their own petty dimensions ; and not ele- 
vate their thoughts to his, but judge of his thoughts by 
theirs:) and although his mercy is above the mercy of 
a creature, we are apt to think his nature as incapable 
of a largeness as our own. Since man has become vain 
in his imaginations, he is apt to measure divine things 
according to those principles which are in his own fan- 
cy. Hence God calls to men, to forsake their thoughts, 
their disparaging conceptions of him; since his thoughts 
were different from theirs, as much as the heavens from 
the earth. (Isaiah lv. 7, 8.) He hath higher thoughts 
of good to them, than either they had for themselves* 
or could think God had for them."* 

* Works, Vol. II. p. 457, 468. 



tfOR BELIEVING IN JESUS. 29 

The promises of the New Covenant are spiritual, 
and expressed in the absolute, or unconditional form. 
" This is the covenant that I will make with the house 
of Israel after those days, saith the Lord ; I will put 
my laws into their mind, and write them in their hearts : 
and I will be to them a God, and they shall be to me a 
people : and they shall not teach every man his neigh- 
bour, and every man his brother, saying, know the Lord ; 
for all shall know me, from the least to the greatest. 
For I will be merciful to their unrighteousness, and 
their sins and their iniquities will I remember no 
more/'f 

This covenant provides for all its objects those two 
capital blessings, justification and sanctification : with 
which glorification is, by divine constitution, insepara- 
bly connected. "J Well might the Apostle speak of 
the covenants of promise :|| for the language of this 
fcedral engagement is that of mere grace, and all in the 
form of absolute promises. I will, and they shall, is 
Jehovah's mode of speaking, on this momentous occa- 
sion. All the covenantees, it is here ascertained, shall 
be rendered both wise and holy, in order to their being 
happy. But the promised wisdom and holiness, it is 
very observable, are plainly represented as flowing from 
that mercy which pardons the guilty. A free, full, and 
everlasting forgiveness, though the last particular men- 
tioned, is nevertheless introduced in such a manner as 
evidently shows, that it should be first sought, at the 
hand of sovereign mercy — sought by sinners, not as 
already possessing any degree of sanctity, but in order 
to it. 7 will put my laws into their mind, and write 
them in their hearts — all shall know me— for I will be 
merciful to their unrighteousness, and their sins and 
and their iniquities will I remember no more. This ia 
perfectly agreeable to that delightful and comprehen- 
sive saying; there is forgiveness with thee, that thou 

t Heb. vir. 10, 11, 12. Jer. xxxi. 31—34. * 

t Rom. yiii. 29, £0 II Eph. ii. 12. 



30 THE GOSPEL A WARRANT 

matest be feared. Now, this divine covenant includ- 
ing the grand principles of evangelical truth ; contain- 
ing all the blessings which perishing sinners want ; and 
exhibiting those blessings in unconditional promises, or 
as matter of mere grace ; it seems not only natural, 
but necessary to conclude, that the ungodly are com- 
pletely warranted by this gracious constitution, to be- 
lieve in him, who bears the character of its Mediator 
and Surety * 

Mr. James Hervey, after having produced the lan- 
guage of the new covenant, proceeds thus: — " Where 
are your conditions in this draught °l Where are any 
terms required of impotent man *? Is it not all promise, 
from the beginning to the end ? That repentance, and 
that faith, for whose conditionality you plead, are they 
not both comprehended in this heavenly deed ? and 
comprehended under the form of blessings vouchsafed, 
not of tasks enjoined 1 ? Does the contract run in this 
manner ? / require and command. Or in this strain ? 
I grant and bestow. The Lord says, I will put my laws ; 
I will write them. The work shall not be laid on my 
creatures, but done by myself. They shall be my peo- 
ple, and I will remember their sins no more. What % 
provided they perform such and such duties. I read 
no such clause. I see no such proviso. All is absolute- 
ly free ; dependent on no performance of ours ; but 
flowing from sovereign, supreme, self-influenced good- 
ness."! Thus Dr. Owen : — "The covenant of God is 
not suspended on our will, or on any conditions to be 
performed by us ; but has all its virtue and effect, from 
the authority, the fidelity, and the grace of God himself. 
For it is an absolute promise of grace ; nor is there 
any condition of the covenant, which is not contained 
in the promise itself."J 

* Hcb. vii. 2*2. viii. G. 

t Eleven Letters to Mr. J. Wesley, p. 170, 171. See' also, p. 172, 174, 
175, 176. 

t Theoloffoumena, L. III. C. i. § 6. Brem. Vide Witsii Oecon. Fed. L 
III. C. i. § 8—18. Acta Synod. Dordrech. Pars III. p. 312. 



FOR BELIEVING IN JESUS. 31 

Gracious proclamations. " Ho ! every one that thirst- 
eth, come ye to the waters, and he that hath no money : 
yea, come, buy wine and milk without money and with- 
out price. Wherefore do ye spend money for that 
which is not bread "? and your labour for that which 
satisfieth not? Hearken diligently unto me, and eat 
ye that which is good, and let your soul delight itself 
in fatness. Incline your ear, and come unto me : hear, 
and your soul shall live : and I will make an everlast- 
ing covenant with you, even the sure mercies of David. 
Wisdom hath builded her house, she hath hewn out her 
seven pillars: she hath killed her beasts; she hath 
mingled her wine ; she hath also furnished her table. She 
hath sent forth her maidens ; she crieth upon the highest 
places of the city, ivhoso is simple, let him turn in 
hither! As for him that wanteth understanding, she 
saith to him, come, eat of my bread, and drink of the 
wine which I have mingled. Jesus stood and cried, 
saying, if any man thirst let him come unto me and 
drink"* 

Now the proof of my position beeomes more strong, 
and more evident. For here we have direct, loud, and 
solemn addresses, to guilty and miserable creatures that 
are perishing in their sins — addresses, in the form of 
proclamations, from the Father of mercies, and the God 
of all grace, to the foolish, the starving, and those that 
have no money ; but, like the Prodigal, are feeding on 
swinish husks, and perishing with hunger. These are 
the patentees in the heavenly grant : for to them the 
proclamation is, " Ho ! every one that thirsieth, come ye 
to the waters ; and he that hath no money : yea, come to 
to my richly furnished table, there gratuitously to feed 
on royal dainties, which are the provisions of my grace." 
It is not easy to conceive of any proclamation from the 
court of heaven, that could have been more happily 
adapted to remove discouragement from a disponding 
mind ; or to obviate doubts, respecting the ungodly be- 
ing warranted to believe in Jesus Christ. 
* Isa. lv. 1, 2, 3. Prov. ix. 1—5. 



32 THE GOSPEL A WARRANT 

Kind invitations, winning persuasions, and impor- 
tant entreaties. " Look unto me, and be ye saved, all 
the ends of the earth — come unto me, all ye that labour 
and are heavy laden, and I will give you rest — the spirit 
and the bride say, come: and let him that heareth say 
come: and let him that is athirst come: and ivhosoever 
will, let him take of the water of life freely. Go out 
quickly into the streets and lanes of the city, and bring 
in hither the poor, and the maimed, and the halt } and 
the blind — go out into the highways and hedges, and 
compel them to come in. We persuade men — we are 
ambassadors for Christ, as though god did beseech 
you by us ; ice pray you in ChrisVs stead, be ye recon- 
ciled to God. For he hath made him to be sin for us, 
who knew no sin, that we might be made the righteous- 
ness of God in him*." 

In these divine testimonies we behold, what the 
Psalmists calls the marvellous loving kindness of 
God.f For here we have, not only the most gracious 
and reiterated invitations, but the most attractive per- 
suasions, and the most earnest solicitations — of whom? 
Why, of those who are far from a state of sanctity : being 
blind to their spiritual interests'; strongly disaffected to 
God ; absolutely incapable of providing for theirovvn hap- 
piness, not being able either to work, or walk; the most 
wretched of mankind ; and little better than a nuisance 
to civil society. For what purposes'? To accept of 
rest, in Christ, for their souls : to be reconciled to God: 
and to be guests at a royal banquet. Yes, here we 
have, not only the Apostles of Christ, but Christ him- 
self; and, in his ambassadors, even the divine Father; 
inviting, persuading, entreating the polluted, impover- 
ished, perishing wretches, to regard the vicarious work 
of Jesus, as the only ground of their justification ; and 
the plentiful provisions of divine grace, as containing 

* Isa- xlv. 22. Matt. xi. 23. Rev. xxii. 17, Lnke xiv. 21, 23. 2 Cor, 
v. 11. 20,21. 

t Psalmxvii.7. xxxi. 21. 



FOR BELIEVING IN JESUS. 33 

all they want for their complete happiness. These in- 
vitations, therefore, may be justly considered as a di- 
rect and perfect warrant, for sinners of every nation, 
and of every character, who are indulged with the joy- 
ful news, to believe in Jesus. 

The perfect readiness, and the sacred pleasure, witk 
which the Father of mercies receives returning profli- 
gates. " He arose and came to his father. But when 
he was yet a great way off, his father saw him, and had 
compassion, and ran, and fell on his neck, and kissed 
him. And the son said unto him, father, I have sinned 
against heaven and in thy sight, and am no more wor- 
thy to be called thy son. But the father said to his 
servants, bring forth the best robe, and put it on him ; 
and put a ring on his hand, and shoes on his feet : and 
bring hither the fatted calf, and kill it ; and let us eat, 
and be merry. For this my son was dead, and is alive 
again; he was lost, and is found. And they began to 
be merry. "* 

What an admirable description of divine, paternal 
mercy ; and how agreeable to the gracious import of 
those delightful passages that were last reviewed ! The 
parable which contains this exquisitely tender and 
charming representation of pardoning mercy and free 
acceptance, was designed by our Lord to vindicate his 
own conduct against the objections of Scribes and 
Pharisees ; to rebuke the pride of self-righteous confi- 
dence ; to encourage persons of the most profligate 
characters to apply for mercy ; and to assure them that, 
in so doing, they shall not be disappointed. Disap- 
pointed ! no : for, be their transgressions ever so many, 
or their demerits ever so great, our Lord represents the 
divine father, as compassionately meeting each profli- 
gate upon his return ; as embracing him, with parental 
affection ; as passing an act of oblivion upon all his 
enormous offences ; as investing him with the robe of 
righteousness ; as adorning him with the beauties of 

* Luke xv. 20—24. 
4 



34 



THE GOSPEL A WARRANT. 



holiness ; and as admitting him into the celestial family : 
all which is clone, without one upbraiding word, and 
with supreme delight. "The Prodigal came," says 
Mr. Hervey, " with no recommendation, either of 
dress, of person, or of character. None but his naked- 
ness, his misery, and an acknowledgment of vileness; 
which had every aggravating, not one extenuating cir- 
cumstance. Yet he was received — received with in- 
dulgence — received with caresses — and, without staying 
to provide any handsome apparel of his own, was 
clothed with that best robe, the robe of a Saviour's 
righteousness. "* Such is divine compassion! Such 
that forgiveness which is with God! and such encour- 
agement is there for the most notorious profligates to 
believe in Jesus ! 

Blessings, requested by saints, and bestowed by the 
Lord, for his cwn s<ke — for the scke cf his goodness, 
of his mercy, and of his name. For his own sake. " I, 
even I, am he, that blotteth out thy trangressions for 
mine own sake — for mine own sake, even for mine own 
sake, will I do it !f" For the sake of his goodness. 
"According to thy mercy remember thou me, for thy 
goodness sake, O Lord !J For the sake of his mercy. 
For thy great mercies' sake thou didst not utterly con- 
sume them, nor forsake them — redeem us for thy mercies' 
sake ! — Save me, for thy mercies' sake !|| For the sake 
of his name. Do not abhor us, for thy name's sake ; 
do not disgrace the throne of thy glory ! — 1 had pity, 
for my holy name — I do not this for your sakes, O house 
of Israel, but for my holy name's sake — for my name's 
sake will I defer mine anger, and for my praise will I 
refrain from thee, that I cut thee not off — I will sanctify 
my great name, — when I have been sanctified in you — 
for thy name's sake, O Lord, pardon my iniquity ; for 
it is great — help us, O God of our salvation, for the 
glory of thy name — do thou for me, God, the Lord, 

* Theron and Aspasio, Vol. III. p. 312, 313. 

t Isa. xliii. 25 xlviii. 11. $ Psalm xxv. 7. 

i Neh. u. 31. Psalm xliv. 26. vi. 4. 



FOR BLLILV1NG IN JESUS. 



35 



for thy name's sake— O Lord, though our iniquities 
testify against us, do thou it for thy name's sake ! — for 
thy names sake lead me and guide me— he leadelh me 
in the paths of righteousness, for his names sake — 
quicken me, O Lord, for thy name's sake — He saved 
them for his name's sake— the Lord will not forsake his 
people, for his great name's sake."* 

It is hence apparent, that God, in the bestowmentof 
blessings on the children of men, is not influenced by 
the purity of their hearts, the piety of their lives, or 
the worthiness of their characters ; but by a regard 
to his own eternal perfection; to the supreme ex- 
cellence of his own revealed name; and to the ever- 
lasting honor of his own immense goodness. No : 
the blessings of salvation, on whomsoever conferred, 
are never to be considered as distinguishing worth, 
and rewarding merit; but as designed to display the 
riches of divine mercy, and the glory of the divine 
character, by relieving the wretched, and saving the 
unworthy. Now, the Divine Majesty having revealed 
himself as exercising mercy, and granting spiritual 
blessings, for his own sake; the polluted, ungodly, and 
perishing sinner is completely warranted to rely on that 
mercy, as manifested in the atonement, for pardon, ac- 
ceptance, and peace, independent of every other con- 
sideration. This perfectly suits, not only the apostate 
state of man, but the peerless majesty of God. For as 
he is possessed of boundless being; as all creatures 
received their existence from his power, and are entire- 
ly dependent on his pleasure; and as the sum total of 
all created existence is but an atom, in comparison 
with him ; so he acts perfectly agreeable to his own 
character, in making himself the ultimate end of his 
whole conduct, and in all things consulting his own 
glory. 

The passages here produced, being all extracted 

* Jer. xiv 2t. Ezek. xxxvi 21, 22. Isa. xlviii 9, Ezek. xxxvi 23, 
Ps. xxv 11 lxxix 9. cix 21. Jer. xiv 7. Ps. xxxi 3, xxiii 3, cxliii 
11, cvi 8. 1 Sam. xii 23. See also Josh, vii 9. Exck. xx 9, 14, 22, 44. 



36 THE GOSPEL A WARRANT. 

from the Old Testament, are quite suitable to that rev- 
elation which God made of himself under the Jewish 
economy ; and to the import of his name JEHOVAH, 
by which he made himself known to the chosen tribes. 
For that name was, in a particular manner, his own:* 
by which he was distinguished, as the only object of 
Israel's worship, and as their king, from all the dei- 
ties and sovereigns of the ancient heathens. This 
most august name, together with its glorious import, he 
proclaimed to ivJoses in the most solemn and command- 
ing manner :t to which name, and its comprehensive 
significancy, reference is apparently had in many of the 
texts just adduced. Moses, on a very sorrowful occa- 
sion, regarded it, as affording the most powerful plea 
with God, on the behalf of Israel, when they had great- 
ly offended, and were threatened with extermination. J 
Joshua, too, has recourse to the same sublime charac- 
ter, in pleading the cause of Israel at his Maker's foot- 
stool, when they were under the tokens of divine an- 
ger.]] The sacred import of this name was, to the an- 
cient saints, like a strong tower,§ or an impregnable 
fortress, for the encouragement and confidence which 
they derived from it. Really to understand the fruit- 
ful significancy of it, was always attended with confi- 
dence in the God of Israel. For it is written, they that 
know thy name will put their trust in thee.^\ Now, if 
the revealed character of God, under the old economy, 
was pregnant with encouragement for miserable sinners 
to rely on his mercy for pardon and salvation ; it cannot 
be supposed that evangelical truth, under the christian 
system, is less favorable to the cause of human hope. 
Relative to the name JEHOVAH, Dr. Owen says : — 
" To be known by this name ; to be honored, feared, 
believed as that declares him, is the great glory of God. 
And shall this fail us? Can we be deceived trusting in 

* ExoJ.vi. 2, 3. Psalm lxxxiii. 18. tExod. xxxiiil8, 19. xxxiv. 5—8 
t Numb. xiv.l'— 20. I' Josh. vii. 9. § iVov. xviii. 10. IT P. ix. 10. 



FOR BELIEVING IN JESUS. 37 

it, or expecting that we shall find him to be what his 
name declares? God forbid!"* 

Spiritual blessings absolutely free and irrevocable 
gifts. " Being justified freely, by his grace — the 
grace of God, and the gift by grace, which is by one 
man, Jesus Christ, hath abounded unto many — the free 
gift is of many offences unto justification — they which 
receive abundance of grace, and of the gift of right- 
eousness — by the righteousness of one, the free gift 
came upon all men unto justification of life — the 
things that are freely given to us of God — wine and 
milk, without money, and without price — the gift of 
God is eternal life, through Jesus Christ our Lord — he 
that spared not his own Son, but delivered him up for 
us all, how shall he not with him also freely give us all 
things — thou hast received gifts for men ; yea, for the 
rebellious also — the gifts and calling of God are with- 
out repentance"^ 

How admirably adapted is the economy of redemp- 
tion to our apostate state ! Are we miserable ? God is 
merciful. Are we unworthy? God is gracious. Are 
we, to the last degree, impoverished 9 God is im- 
mensely bountiful. The spiritual blessings which he 
confers, are absolutely free gifts : and gifts, we know, 
are not purchased, but bestowed : not obtained upon 
conditions to be performed, but received as matter of 
mere favor. The blessings of divine grace were not 
intended to recognise moral worth, but to relieve the 
indigent ; not designed to indicate holy qualities in the 
receiver, but to display generosity in the giver. When 
we reflect on the personal dignity of Christ, as the Son 
of God ; on the unchangeable interest he had in his 
Father's love ; and on the Father delivering him up to 
an execrable death for mere sinners ; we cease to won- 
der that, with him, he freely bestows all spiritual bles- 
sings, without any regard to worthiness in them on 

* On cxxx. Psalm, p. 199. 

■\ Rom. iii. 21. v. 15, 16, 17, 18. 1 Cor. ii 12. Isa. lv. 1. Rom. vi,23. 
viii, 32- Ps. lxviii, 18, Rom. xi, 29. 

4* 



38 THE GOSPEL A WARRANT 

whom they are conferred. Because the gift of Christ 
himself is the grand evidence of God's love to sinners ; 
incomparably greater than that of authorising the un- 
godly to believe in Jesus, or than that of his giving 
heaven to saints. 

Divine love, mercy, and grace, directly opposed to 
works, and worthiness of every kind, and of every degree. 
" Herein is love, not that we loved God, but that he loved 
us. It is not of him that willeth, nor of him that run- 
neth, but of God that showeth mercy. Not of works, 
but of him that calleth. To him that worketh is the re- 
ward not reckoned of grace, but of debt. But to him 
that worketh not, but believeth on him that justifieth 
the ungodly, his faith is counted for righteousness. 
Even as David also describeth the blessedness of the 
man, unto whom the Lord imputeth righteousness with- 
out works. Therefore it is of faith, that it might be 
by grace ; to the end the promise might be sure to all 
the seed. By grace ye are saved, through faith; and 
that not of yourselves : it is the gift of God : not of 
works, lest any man should boast. Not by works of 
righteousness which we have done, but according to 
his mercy he saved us. Who hath saved us, and called 
us with an holy calling, not according to our works, 
but according to his own purpose and grace, which was 
given us in Christ Jesus before the world began. If by 
grace then it is no more of works: otherwise grace is 
no more grace: but \i it be of works, then it is no more 
grace: otherwise work is no more work."* 

This opposition between divine mercy, and human 
works; the grace of God, and the worthiness of man ; 
is very observable, and extremely important. For the 
contrasted view that is here given of these particulars, 
is for from being an incidental thing. We do not find 
it, in the apostolic writings, once or twice only; and 
that with reference to articles of comparatively small 

* l John iv 10. Rom. ix 16, II, ir 5, 6, 16. Eph. ii 8, 9. Titus iii 5. 
% Tim. i9. Rom. xi6. 



FOR BELIEVING IN JESUS. 0*J 

consequence; but, in many places, in an argumentative 
manner, and relative to blessings of the highest mo- 
ment. The sentiment, therefore, which is conveyed by 
this contrasted form of expression, is to be considered 
as a grand principle of the apostolic doctrine ; and this 
mode of speaking, as the current language of inspira- 
tion, relative to those capital blessings, election, con- 
version, pardon, and justification. 

Now, respecting the objects of God's eternal choice, 
their conversion to Christ, their complete forgiveness, 
and their perfect acceptance with the Most Holy ; the 
reasonings of Paul, where this kind of language is used, 
plainly show, that his design was entirely to exclude, 
not only all merit strictly so called, but all comparative 
worthiness. Yes, he intended to prove, that God, in the 
bestowment of these blessings, has not the least regard 
to personal holiness, or moral worth, in the favored 
objects of his kindness ; but considers them as equally 
unworthy with those who finally perish. Nay, in the 
last of these instructive passages the apostle proves, 
professedly and in a formal manner, that grace and 
works, or divine favor and comparative human worthi- 
ness, are so opposite one to another, that it is impossi- 
ble for them to concur in procuring the same blessings. 
So that whosoever considers himself as distinguished 
from others, by virtuous habits or pious performances, 
and thence derives encouragement to look for accept 
ance with God, through the imputed righteousness of 
Christ, confounds the most opposite ideas relating to 
an affair of the highest moment ; rejects the determin- 
ation of Paul; and must be miserably disappointed. 
I said, comparative human worthiness : for that is all 
which the nature of the case admits. Because worthi- 
ness of divine blessings, in a strict, legal, absolute sense, 
and especially as to apostate creatures, is impossible. 
Consequently, the gospel, in which <his contrast be- 
tween grace and work is thus frequently formed, must 
be considered as authorising the ungodly to believe in 
Jesus. 



40 THE GOSPEL A WARRANT 

Divine fidelity engaged, that none of those who be- 
lieve in Christ shall be disappointed. " Whosoever 
believeth in him shall not perish, but have eternal life — 
he that believeth on the Son hath everlasting life — him 
that cometh to me I will in 710 wise cast out — 1 will give 
him rest — whosoever liveth and believeth in me shall ne- 
ver die — he that believeth and is baptized, shall be saved 
— whosoever believeth on him shall not be ashamed"* 

That divine fidelity is here pledged, for the everlast- 
ing security of all who really believe in Jesus, will not 
be disputed by those that maturely consider the gracious 
declarations, and revere the sacred writings. It is 
equally clear, that these passages exhibit the Lord Re- 
deemer as free for miserable sinners, of every nation, 
and of every character, to whom the glad tidings come. 
For the language is not, he that is disposed to keep the 
divine commands — he that has performed conditions — 
whoever is comparatively worthy and believeth in 
Christ: but, he that believeth — whosoever believeth. Con- 
sequently, this exhibition of Christ, and that assurance 
of complete salvation to all that believe in him, attest 
the fact for which I contend. 

Acts and precedents of divine mercy, in pardoning 
the greatest offences, and in saving the vilest of sinners. 
14 Neither fornicators, nor idolators, nor adulterers, nor 
effeminate, nor abusers of themselves with mankind, 
nor thieves, nor covetous, nor drunkards, nor revilers, 
nor extonioners, shall inherit the kingdom of God. 
And such (rvara) were some of you: but ye are washed, 
but ye are sanctified, but ye are justified in the name 
of the Lord Jesus, and by the spirit of our God. We 
ourselves also were sometime foolish, disobedient, de- 
ceived, serving divers lusts and pleasures, living in malice 
and envy, hateful and hating one another. But when 
(ots) the kindness and love of God our Saviour toward 
man appeared ; not by works of righteousness which 
we have done, but according to his mercy he saved us 

John iii. 15, 1G, 36. vi. 37. Matt. xi. 28. John xi. 26. Mark xvi. 16. 
Rom. ix. 33. 



FOR BELIEVING IN JESUS. 41 

— dead in trespasses and sins ; wherein, in time past, 
ye walked according to the course of this world, accord- 
ing to the prince of the power of the air, the spirit 
that now worketh in the children of disobedience : 
among whom we all had our conversation in time past 
in the lusts of our flesh, fulfilling the desires of the 
flesh and of the mind ; and were by nature the children 
of wrath, even as others* But God, who is rich in mercy, 
for his great love wherewith he loved us, even when we 
were dead in sin, hath quickened us together with Christ, 
(by grace ye are saved ;) and hath raised us up toge- 
ther, and made us sit together in heavenly places in 
Christ Jesus : that in the ages to come, he might 
shew the exceeding riches of his grace in his kindness 
toward us through Christ Jesus. I was there a blas- 
phemer, and a persecutor, and injurious :* but I obtain- 
ed mercy, because I did it ignorantly in unbelief. And 
the grace of our Lord was exceeding abundant with 
faith and love which is in Christ Jesus. This is a faith- 
ful saying, and worthy of all acceptation, that Christ 
Jesus came into the world to save sinners ; of whom I 
am chief. Howbeit, for this cause I obtained mercy, 
that in me the chief [Ttp^toj) Jesus Christ might shew 
forth all long-suffering, for A PATTERN to them 
which should hekeafter believe in him to life 
everlasting. "j- 

That these instances of saving mercy were entered 
on divine record, as acts and precedents of the court 
of heaven ; and under that very notion, are to be re- 
garded by sinners in all future ages, the texts themselves 
inform us. Now, as these authenticated facts display 
the riches of reigning grace, in saving some of the 
most abominable characters that ever lived ; and as 
these instances of superabounding, sovereign mercy to 
profligate, impious wretches, were intended by Jesus 
Christ as a. pattern of his own procedure in following 

* Beza here exclaims, " Behold, what preparatory destrts the Apostle pro- 
duces !" 
t 1 Cor. vi 9, 10, 11. Ti'us iii 3, 4, 5. Eph. i : . 1, 7. 1 Tim, i 13, 1 6. 



42 THE GOSPEL A WARRANT 

times ; they must be considered as warranting the most 
detestably vile to believe in our Almighty Saviour. 
For it is not easy to conceive of more flagitious charac- 
ters, than some of those that are here specified. Yet 
they were encouraged to believe in Jesus. On him 
they relied, and were not disappointed. Did but those 
profligates who, by a course of enormous offences, are 
sunk into a kind of hardened despair, understand the 
design of these acts and precedents, they would no 
longer say, with some in the prophet, there is no hope: 
no; for we have loved strangers, and after them will we 
go.* For the plenitude of that revealed provision 
which sovereign mercy has made to relieve the chief of 
sinners, is, as one observes, " a firm bottom of comfort 
against the guilt of the most bloody and crimson sins. 
Because free grace is not tied to any rules : it may do 
what it pleaseth,"f consistently with the rights of jus- 
tice. 

Do the inspired writers teach, that awful judgments, 
inflicted on the rebellious Israelites, were committed 
to sacred record for our admonition^ and to guard us 
against sin 1 they also inform us, that the justification 
of Abraham by faith, and without works, was recorded 
for our instruction, || respecting that capital blessing of 
divine grace. Nay, Paul assures us, that whatever 
things were written aforetime, were written for our 
learning : that we, through patience, and comfort of 
the scriptures, might have hope.§ On this ground, 
therefore, we may safely conclude, that the numerous 
particular instances of divine forgiveness, which stand 
recorded in holy scripture, were intended to encourage 
hope in the guilty breast, and to produce reformation 
in the profligate life. Have we, for example, undoubt- 
ed reason to conclude, that perfect pardon was gracious- 
ly granted, to Lot for his drwikenness and incest — to 

* Jer. ii 25. 

t Dr. Spurstowe's Wells of Salvation, p. 51, 

t 1 Cor. x. 11. II Rom. iv 23, 24. § Rom. xv 4. 



FOR BELIEVING IN JESUS. 43 

David, for his adultery and murder — to Manasseh, for 
his outrageous and monstrous wickedness — to publicans 
and prostitutes, for their extortion and impurity — to 
Peter, for denying his Lord with imprecations and per- 
jury—to a crucified robber and ruffian, for his obduracy 
and blasphemy, of which he was guilty but a little be- 
fore he expired on a gibbet — to any of the Jews, for the 
unparalleled crime of crucifying Messiah; the son of 
God, — to Saul of Tarsus, for blaspheming Christ and 
murdering saints — and to the Philippian jailor, for his 
persecution and intentional selfmurder?* All these facts 
proclaim in our ears, there is forgiveness with god, 
that he may be feared ! Their language, to the most 
impious and abandoned, is, let the wicked forsake his 
way, and the unrighteous man his thoughts : and let 
him return to the Lord, and he will have mercy upon 
him; and to our God for he will abundanty pardon. 
I will conclude this particular in the following words 
of Dr. Owen : " I may safely say, that there is no sin, 
no degree of sin, no aggravating circumstance of sin, 
no kind of continuance in sin, (the only sin excepted) 
but that there are those in heaven who have been guilty 
of them."f 

The riches of pardoning mercy, and the benefits of 
saving grace, are the joy, the glory, and the song, of 
believers on earth, and of the beatified in heaven. " Bless 
the Lord, O my soul, and forget not all his benefits! 
Who forgiveth all thine iniquities, who healeth all thy 
diseases. I have blotted out as a thick cloud thy trans- 
gressions, and as a cloud thy sins: return unto me, for 
I have redeemed thee. Sing, O ye heavens, for the 
Lord hath done it : shout, ye lower parts of the earth, 
break forth into singing, ye mountains, O forest, and 
every tree therein : for the Lord hath redeemed Jacob, 

* Gen. xix 31 38. 2 Sam. xii. 2 Chron. xxxiii. Matt, xxi 31, 32. Luke 
vii29, 32, 50. Matt, xxvii. 74. Mark xiv. 71. Matt, xxvii 44. Mark 
xv 32. Luke xxiii 39, 43. xxiii 34 xxiv 47. Acta ii 41 iv 4. Acts ix 1 ; 
xxii 4, xxvi 10, 11. xvi. 27, 34. 

t On the cxxx Psalm, p 147. 



44 THE GOSPEL A WARRANT 

and glorified himself in Israel — I will greatly rejoice in 
the Lord, my soul shall be joyful in my God. For he 
hath clothed me with the garments of salvation, he 
hath covered me with the robe of righteousness — who 
is a God like unto thee, that pardoneth iniquity, and 
passetii by the transgression of the remnant of his heri- 
tage ! God forbid that I should glory, save in the cross 
of our Lord Jesus Christ — we joy in God, through our 
Lord Jesus Christ — rejoice in the Lord alvvay and again 
I say, rejoice— oi him are ye in Christ Jesus, who of God 
is made unto us wisdom, and righteousness, and sanc- 
tification, and redemption : that, according as it is 
written, he that glorieth, let him glory in the Lord. 
Blessed he the God and Father of our Lord Jesus Christ, 
which according to his abundant mercy hath begotten 
us again to a lively hope. They sung a new song, say- 
ings Thou art worthy to take the book, and to open the 
seals thereof : for thou wast slain, and hast redeemed 
us to God by thy blood, out of every kindred, and 
people, and tongue — joy shall be in heaven over one 
sinner that repenteth — there is joy in the presence of the 
angels of God over one sinner that repenteth."* 

That the grant of complete pardon, and the enjoy- 
ment of spiritual peace : the hope of everlasting happi- 
ness, and the eternal fruition of heaven ; should excite 
joy and, produce praise, there is no reason to wonder : 
especially, when the blessedness included in these in- 
comparable benefits is considered as the fruit of mere 
sovereign favor, through the blood of Jesus Christ; 
which is manifestly the case here. But in proportion as 
the forgiveness of our sins, and the acceptance of our 
persons, are considered as depending on conditions per- 
formed, or on qualifications obtained by us; there is 
reason of joy in our own exertions and worthiness :f 
which is diametrically contrary to the apostolic doc- 
trine of salvation by grace. J For the language of every 

* Psalm ciii2, 3. Isa. xliv. 22, 23, lxi 10. Micah vii. 18. Gal. vi 14. 
Rom. v. LI. Philip, iv 4. 1 Cor. i. 30, 31. 1 Pet. i. 3. Rev. v 9. Luke 
xv 7 i0. t Rom. iv 9. t Rom. iii 27. 1 Cor. iv. 7. Eph. ii 5—9. 



FOR BELIEVING IN JESUS. 45 

real believer is, Not unto us, O Lord, not unto us, but 
unto thy name give glory, for thy mercy, and for thy 
truth's sake* The gratitude, therefore, the joy, and 
the exultation of scriptural saints, for spiritual bless- 
ings, infer the point for which I am pleading. 

The eternal design of God, in the work of salvation 
by Jesus Christ, was to manifest, exalt, and forever to 
glorify his own grace, in rendering the unworthy, ever- 
lastingly happy. " For my name's sake will I defer 
mine anger,, and for my praise will I refrain from thee, 
that I cut thee not off — help us, O God of our salva- 
tion, for the glory of thy name — having predestinated 
us to the adoption of children by Jesus Christ to him- 
self, according to the good pleasure of his will, to the 

PRAISE OF THE GLORY OF HIS GRACE ill whom also We 

have obtained an inheritance — that we should be to the 
praise of his glory — ye were sealed with that holy 
spirit of promise, which is the earnest of our inheri- 
tance, until the redemption of the purchased posses- 
sion, unto the praise of his glory ."t 

As, in that most wonderful of all works, redemp- 
tion, the design of God was to manifest, illustrate, 
glorify, his own grace ; as the glad tidings of salvation 
by Jesus Christ reveal that grace, in connection with its 
design ; and as no doctrine deserves the name of gospel, 
which does not exhibit the grace of God, as abounding, 
reigning, glorious — worthy of everlasting admiration 
and praise ; the genuine gospel must be considered as 
encouraging, inviting, warranting, the most ungodly to 
believe in Jesus. For divine grace, in election, re- 
demption, regeneration, and justification, has no con- 
cern with any besides the absolutely unworthy. To 
this its very nature, and the design of God in dispen- 
sing the blessings proceeding from it, are completely 
adapted, Its very nature. For it is not merely grace, 
though as such it must be sovereign ; but it is grace 
with a glory around it. The glory of his grace, is the 

* Psj cxv 1. t Isa, xlvii 9. Ps. Ixxix 9- Eph. i 5, 6, II 14. 

5 



46 THE GOSPEL A WARRANT 

language of Paul. Now, an essential part of its most 
shining, illustrious, glorious qualities must consist, in 
its being absolutely free, and infinietly rich. The for- 
mer, as to its objects; the latter, as to its benefits; and 
both, as providing for the altogether vile. The design 
of God in dispensing the blessings proceeding from it. 
This was, we are here expressly informed, not, ultimate- 
ly, our happiness, though that be a great design; much 
less the rewarding of human worth ; but his own praise 
— the praise of his own glory — and the praise of the 
glory of his grace. 

"If there be any pardon with God," says Dr. Owen, 
"it is such as becomes him to give. When he pardons, 
he will abundantly pardon. Go, with your half forgive- 
ness, limited, conditional pardons, with reserves and 
limitations unto the sons of men; it may be, it may be- 
come them ; it is like themselves. That of God is ab- 
solute and perfect ; before which our sins are as a cloud 
before the east wind, and the rising sun. Hence he is 
said to do this work, with his whole heart and with his 
whole soul. This forgiveness is in or with God, not 
only so as that we may apply ourselves unto it, if we 
will, for which he will not be offended with us ; but so, 
also, as that he hath placed his great glory in the de- 
claration and communication of it: nor can we honor 
him more, than by coming to him to be made partakers 
of it, and so to receive it from him. For the most 
part, we are, as it were, ready, rather to steal forgive- 
ness from God, than to receive from him, as one that 
gives it freely and largely. We take it up, and lay it 
down, as though we would be glad to have it, so God 
did not, as it were, see us take it ; for we are afraid he 
is not willing we should have it indeed. We would 
steal this fire from Heaven, and have a share in God's 
treasures and riches, almost without his consent. At 
least, we think we have it from him wgre, with much 
difficulty ; that it is rarely given, and scarcely obtain- 
ed. That he gives it out with a kind o(unwiUi7ig will- 



FOR BELIEVING IN JESUS. 47 

ingness, as we sometimes give alms without cheerful- 
ness; and that he looseth so much by us, as he giveth 
out in pardon. We are apt to think, that we are very 
willing to have forgiveness ; but that God is univilling 
to bestow it; and that, because he seems to be a 
looser by it, and to forego the glory of inflicting pun- 
ishment for our sins; which, of all things, we suppose, 
he is most loth to part withal. And this is the very na- 
ture of unbelief. But, indeed, things are quite other- 
wise. He hath, in this matter, through the Lord Christ, 
ordered all things, in his dealings with sinners, to the 
praise of the glory of his grace. His design, in the 
whole mystery of the gospel, is to make his grace glo- 
rious, or to exalt pardoning mercy. The great fruit 
and product of his grace is forgiveness; the forgiveness 
of sinners. This God will render himself glorious in, 
and by. All the praise, glory, and worship, that he de- 
signs from any in this world, is to redound unto him by 
the way of this grace, as we have proved at large be- 
fore."* 

God condescends to represent himself as taking sub- 
lime delight, in the exercise of pardoning mercy, in be- 
stowing the blessings of grace, and in making his peo- 
ple completely happy. He delighteth in mercy. "Yea, I 
will rejoice over them to do them good, and I will plant 
them in this land assuredly, with my whole heart and 
with my whole soul—h [the bestowment of spiritual 
blessings] shall be to the Lord for a name, for an ever- 
lasting sign that shall not be cut off — as the bridegroom 
rejoiceth over the bride, so shall thy God rejoice over 
thee — I will rejoice in Jerusalem, and joy in my people. 
I will cleanse them from all their iniquity whereby they 
have sinned against me; and I will pardon all their ini- 
quities whereby they have sinned, and whereby they 
have transgressed against me. And it shail be to me a 
name of joy, a praise, and an honor, before all the na- 
tions of the earth, which shall hear all the good that I 
. * On the Hundreth and Thirtieth Psalm, p. 225, 226, 



48 THE GOSPEL A WARRANT 

do unto them— the Lord thy God in the midst of thee 
is mighty : he will save, he will rejoice over thee with 
joy : he will rest in his love, he will joy over thee with 
singing — the father said to the servants, bring hither 
the fatted calf, and kill it ; and let us eat, and be merry. 
For this my son was dead, and is alive again ; he was 
lost, and is found. And they began to be merry — it 
was meet that we should make merry, and be glad ; for 
this thy brother was dead, and is alive again ; was lost 
and is found. "* 

Is the Father of mercies represented as having en- 
gaged, by two immutable things, for the final security 
of his people, in order that they who jlee for refuge 
to the hope set before us might have strong consolation?^ 
it is in allusion to the most solemn assurances which 
men can give of their fidelity one to another. So here, 
in condescension to the weakness of our capacities, 
and in allusion to our modes of expressing the most 
lively sensations of joy, he exhibits himself as possess- 
ing human affections, and speaks as if bis own unchange- 
able felicity were increased, by liberally dispensing 
spiritual blessings, and by rendering the wretched com- 
pletely happy. This, as observed under a former par- 
ticular, is expressive of marvellous loving kindness; 
and most strongly adapted to show, that the needy, the 
ungodly, the perishing sinner, has no reason to suspect 
the glorious God of reluctance to bestow the blessings 
of grace. No: he gives with a liberal heart, and a 
bountiful hand. To pardon freely; graciously to con- 
fer spiritual benefits ; and, if I may so speak, to do it 
with divine delight ; are a conduct worthy of his char- 
acter, as denominated love; and for the honor of our 
Lord's mediation. Because love delights in the happi- 
ness of its objects ; and Christ is glorified in the salva- 
tion of those who are justly condemned. Surely then, 
the genuine gospel must warrant the ungodly to believe 

* Micah vii 18- Jer. xxxii 41. Isa. lv 13. lvii 5. lxv 19. Jer. xxxiii 
8,9. Zeph,Uil7. Luke xv -22, 23, 24, 32, t Heb, vi 13— 18, 



FOR BELIEVING IN JESU3. 49 

in Jesus, by whom the character, the counsels, and the 
perfections of God, are made known to sinners. 

As the preceding, with similar particulars, constitute 
that comprehensive and gracious message which is 
called the gospel ; we must now consider, to whom, 
by divine command, these glad tidings were sent — the 
state and character of those to whom the apostles pro- 
claimed the joyful news — and their immediate design 
in making the gracious proclamation. 

To whom, by divine command, these glad tidings 
were sent. " Go ye, and teach all nations — Go ye into 
all the world, and proclaim the glad tidings to every crea- 
ture — thus it is written and thus it behoved Christ to 
suffer, and to rise from the dead the third day : and that 
repentance and remission of sins should be preached in 
his name among all nations, beginning at Jerusalem"* 

After our Lord's resurrection from the dead, his com- 
mission to the apostles, for preaching the gospel, was 
extensive as the human species. The middle wall of 
partition, between Jews and Gentiles, being demolish- 
ed, those first ministers of Christ were not only per- 
mitted, but required, as providence gave opportunity, to 
proclaim the glad tidings wherever they came, without 
any exception of nation, of rank, or of character. Yes, 
the prerogatives connected with carnal descent from 
Abraham, the covenant made at Sinai, and the Mosaic 
economy, being all abolished ; those ambassadors of 
heaven were commanded to publish pardon, and pro- 
claim peace, through Jesus Christ, among all nations, 
beginning at Jerusalem. 

The state and character of those to whom the apostles 
proclaimed the joyfulnews. " When they knew God, they 
glorified him not as God, neither were thankful ; but be- 
came vain in their imaginations, and their foolish heart 
was darkened. Professing themselves to be wise, they 
became fools; and changed the glory of the incorruptible 
God, into an image made like to corruptible man. and 

* Matt, xxvii 18. Mark xvi 15. Luke xxiv 41 
5+ 



50 THE GOSPEL A WARRANT 

to birds, and fourfooted beasts, and creeping things. 
Wherefore God also gave them up to uncleanness 
through the lusts of their own hearts, to dishonor their 
own bodies between themselves ; who changed the 
truth of God into a lie, and worshipped and served the 
creature more than the creator, who is blessed forever. 
Amen — and even as they did not like to retain God in 
their knowledge, God gave them over to a reprobate 
mind, to do those things which are not convenient ; be- 
ing filled with all unrighteousness, fornication, w T icked- 
ness/covetousness, maliciousness; full of envy, murder, 
debate, deceit, malignity ; whisperers, backbiters, haters 
of God, despiteful, proud, boasters, inventors of evil 
things, disobedient to parents, without understanding, 
covenant-breakers, without natural affection, implicable, 
unmerciful : who, knowing the judgment of God, that 
they which do such things are worthy of death, not 
only do the same, but have pleasure in them that do 
them — we have before proved both Jews and Gentiles, 
that they are all under sin. As it is written, there is 
none righteous, no not one ; there is none that under- 
standeth, there is none that seeketh after God. They 
are all gone out of the way, they are together become 
unprofitable ; there is none that doeth good, no not one. 
Their throat is an open sepulchre ; with their tongues 
they have used deceit ; the poison of asps is under 
their lips : whose mouth is full of cursing and bitter- 
ness ; their feet are swift to shed blood : destruction 
and misery are in their ways; and the way of peace 
they have not known : there is no fear of God before 
their eyes."* 

What a melancholy moral portrait is this ! How 
strong the colouring, and how dark the shades ! Jews 
and Gentiles, without difference, are here described, 
as bearing characters the most detestable ; and as being 
in a state the most awful. Yet this description comes 
from the hand of one, whose heart was fraught with 
*Rom. i 21 — 32. iii 9 — 18. 



FOR BELIEVING IN JESUS. 51 

benevolence to his own species, especially to his coun- 
trymen ; and from a pencil which could not give an 
exaggerated representation. Of such characters, in the 
estimate of Heaven, did the nations consist, when the 
apostles, as ministers of divine truth, received their 
high commission. Yes, to a world thus desperately 
degenerate, and thus lying in wickedness, were those 
ambassadors of Christ sent with tidings of salvation. 
To this abominably wicked world they exhibited the 
crucified Jesus ; preaching pardon, and announcing 
peace, through his atoning blood. For, if pardon be 
not published, if peace be not proclaimed in the name 
of Jesus, the gospel, strictly speaking, is not preach- 
ed. As therefore, it is hard to conceive of characters 
more hateful, of persons more criminal, or of a state 
more awful, (except in the case of judicial blindness, 
or of blasphemy against the Holy Spirit ;) than those 
here described ; the ministers of Christ, if they would 
act agreeably to our Lord's commission, and to the 
apostolic pattern, must proclaim glad tidings to the 
vilest of men. 

Their immediate design in making the gracious pro- 
clamation to such impious and profligate characters. 
"Preach the gospel to every creature. He that believeth 
and is baptized shall be saved; but he that believeth not 
shall be damned — many other signs truly did Jesus in the 
presence of his disciples, which are not written in this 
book : but these are written, that ye might believe that 
Jesus is the Christ, the Son of God ; and that believing 
ye might have life through his name. The revelation 
of the mystery, which was kept secret since the world 
began, but now is made manifest, and by the scriptures 
of the prophets, according to the commandment of the 
everlasting God, made known to all nations for the 
obedience of faith — that the Gentiles by my mouth 
should hear the word of the gospel and believe — our 
testimony among you was believed — many of them that 



52 THE GOSPEL A WARRANT 

heard the word believed — so we preach, and so ye 
believed"* 

Here we have the position to be confirmed, in very 
nearly the express language of inspiration. For the 
apostles were commanded to proclaim the glad tidings 
of salvation. Christ, his work, and the grace revealed 
by him, constitute the substanee of those glad tidings, 
which were to be published in all nations, and to every 
creature. The nations were in the most deplorable 
state of ignorance, of depravity, and of wickedness. 
To them, however, the joyful proclamation was made, 
that it might be credited by individuals, without excep- 
tion ; and it was by the divinely gracious reports that 
faith came. But the facts revealed in that report could 
not be really believed, without relying on Jesus Christ 
as the- only and all-sufficient Saviour. Consequently, 
the genuine gospel is a complete warrant for the most 
ungodly to believe in Jesus. 

Let us epitomise the preceding particulars, and bring 
them into one view. Here, then, we have, the condes- 
cending characters which our Lord bears — his design, 
in coming into the world : which was to save sinners, 
even the most wretched and worthless — the work which 
Christ performed, the sufferings he underwent, and the 
benefits to sinners thence resulting — the all-sufficiency 
of his work, to save the most guilty and vile — preventing 
mercy, and the free pardon of enormous offenders — the 
sovereignty, the riches, and the plenitude of divine 
grace — the sparing and pardoning mercy of God, be- 
yond all parallel and all praise — the promises of the new 
covenant unconditional — the most gracious proclama- 
tions to those who are starving — the kindest invitations, 
the most winning persuasions, and the most pressing en- 
treaties, of those that are perishing, to regard the pro- 
vision which grace has made for the utterly destitute 

* Mark xvi 15, 16. John xx 31. Rom. xvi 25 25. Acts xv 7. 2 Thess- 
i 10. Aets iv 4. 1 Cor. xv 1 1 See also Acts xviii 8. Rom. i 15, 16. x 
16. Luke xxiv 25. Acts viii 12. 1 Cor. iii 5. Heb. iv 2. t Rom. x 17. 



FOR BELIEVING IN JESUS. 53 

— the perfect readiness, and the sacred pleasure, with 
which the father of mercies receives returning profli- 
gates—blessings requested by saints, and bestowed by 
the Lord, forhis own sake — for the sake of his goodness, 
of his mercy, and of his name — spiritual blessings ab- 
solutely free and irrevocable gifts — divine love, mercy, 
and grace, directly opposed to works and worthiness 
of every kind, and of every degree — divine fidelity en- 
gaged, that none of those who believe in Christ shall 
be disappointed— acts and precedents of divine mercy, 
in pardoning the greatest offences, and in saving the 
vilest of sinners — the riches of pardoning mercy, and 
the benefits of saving grace, are the joy, the glory, and 
the song, of believers on earth, and of the blessed in 
heaven — the eternal design of God, in the work of salva- 
tion by Jesus Christ, was to manifest, exalt, and for 
ever to glorify his own grace, in rendering the unwor- 
thy everlastingly happy — God condescends to represent 
himself as taking sublime delight, in the exercise of 
pardoning mercy, in bestowing the blessings of grace, 
and in exalting his people to complete felicity. These 
wonderful facts, and gracious truths, with others of a 
similar kind, constitute that gospel which the apostles, 
in pursuance of divine command, proclaimed to both 
Jews and Gentiles. The nations were then extremely 
impious, profligate, and wicked; and, finally, the gra- 
cious proclamation was made to the wicked world that 
it might be credited, by sinners of every character, in 
all nations ; and that, believing in Jesus Christ, they 
might receive pardon, enjoy peace, perform obedience, 
and have everlasting life. 

By this abstract of evangelical truth, it must, I think, 
appear, to every intelligent and impartial reader, that 
if the testimony of God to an apostate, guilty, and 
wretched world, concerning his incarnate son, and re- 
lative to the riches of his own giace, be not a sufficient 
warrant for the most ungodly person upon earth to be- 
lieve in Jesus ; it is not easy to conceive of any divine 



54 THE GOSPEL A WARRANT 

declarations which could have been made, that would 
have authorised any of those whom the scriptures call 
sinners, or the guilty in a perishing condition, to believe 
in Christ. 

Leaving my reader to consider the foregoing para- 
graphs in their connection one with another, I shall 
only add ; if the gospel be not a complete warrant for 
the most ungodly to believe in Jesus, it must be either 
because the grace revealed in it is not equal to their 
wants ; or because they are tacitly forbidden, while 
destitute of holiness, to treat him as the Saviour. Not 
the former: for the grace revealed is rich, abundant, 
exceedingly abundant, and all sufficient. Not the latter; 
for the ungodly, as we have already seen, so far from 
being prohibited, are invited to Christ, and earnestly 
entreated, by a consideration of his vicarious death, to 
be reconciled to God.* If the gospel did not warrant 
the ungodly to believe in Jesus, it could not have an- 
swered its name, it could not have been glad tidings, 
to a world so extremely degenerate, corrupt, and crim- 
inal, as all the nations were, when the apostles receiv- 
ed their divine commission to proclaim salvation to 
Jews and Gentiles, without exception, through Jesus 
Christ. If the gospel do not authorise the most ungod- 
ly to believe in Jesus, it seems impossible for them to 
credit the gracious report under its natural and proper 
character : it being denominated the glad tidings, 
because it reveals a Saviour for sinners that are in a 
perishing state* But, of all the sinners on earth, those 
only are in a perishing state, who are entirely destitute 
of true godliness; for the word of infallibility frequent- 
ly represents the godly, as in in a state of salvation.j 
Nor is the gospel itself really believed, any further 
than the saviour exhibited by it is the object of our 
dependance. 

* Isa. xlv 22, lv 1. Matt, xi 28. 2 Cor. v 20- 

t Matt, v 3. 4, 8. John v 24. vi 40 ; 54. x 27—29. Rom. xiii 11. 
Eph- ii 5, 8. Philip, i & 






[ 55 ] 
CHAPTER II. 

NO DEGREE OF HOLINESS PREVIOUSLY NECESSARY, TO 
WARRANT OUR BELIEVING IN JESUS CHRIST, 

When a sinner is burdened with guilt, and filled 
with apprehensions of eternal ruin, his language is, 
" What shall 1 do to be saved °? or, How shall I escape 
the wrath to comeT' Being ignorant of that righteous- 
ness which the gospel reveals for the justification of 
the ungodly, he labors to obtain acceptance with God 
by his own efforts : till being better acquainted with 
the purity of the law, the holiness of God, and the cor- 
ruption of his own heart, he despairs of being justified 
by the works of the law. 

To a person thus convinced of sin, and apprehensive 
of danger, one should suppose the glad tidings of 
sovereign grace, and the doctrine of complete salvation 
by Jesus Christ for the chief of sinners, would be em- 
braced with all possible readiness. Experience and 
observation prove, however, that awakened sinners are 
frequently backward to receive encouragement from 
the glorious gospel. This arises, not from any defect 
in the grace it proclaims, or in the salvation it brings ; 
not because the alarmed sinner is under any necessity, 
or in any distress, for which it does not reveal com- 
plete relief; but because he does not behold the glory 
of that grace which reigns triumphantly in it, and the 
design of God in making the rich provision. He wants 
to find himself some way distinguished from others, as 
a proper object of mercy, by holy tempers and sancti- 
fied affections. This is his grand embarrassment. In 
other words he considers himself as not sufficiently 
humbled, under a sense of sin ; as not having a suitable 
abhorrence of it; and as not possessing those fervent 
breathings after holiness, which, as he supposes, are 
necessary before he can be warranted to believe in 
Jesus, with a well grounded hope of success.* Thus 

* See my Reign of Grace, Chap. iv. p. p. 84, 85. Edit. 4th. 



56 HOLINESS NOT A PREREQUISITE 

the sinner, though oppressed with guilt, and earnestly 
desirous of salvation, opposes the designs of divine 
grace, by ardently seeking for holy qualifications, and 
personal worthiness, as prerequisite to faith in Jesus 
Christ! But, that no degree of holiness is previously 
necessary, to warrant our believing in the Lord Re- 
deemer, I shall in the following paragraphs endeavor 
to prove. 

Under what consideration, then, is any degree of 
holiness in the heart of a sinner necessary, before he 
believes in Jesus ? As constituting part of his justify- 
ing righteousness ? This cannot be, without admitting, 
that acceptance with God is, in some degree, by our 
own rightousness. As the stipulated condition of ac- 
ceptance with Christ? If so, a sinner, on performing 
that condition, may claim Christ, and all spiritual bles- 
sings in him, as matter of practitional debt. " For, as 
Dr. Owen says, where one thing is the condition of 
another, that other thing must follow the fulfilling of 
that condition : otherwise the condition of it, it is not."* 
Yes, whether the condition prescribed be greater or less, 
the punctual performance of it must give a legal title 
to all the blessings annexed to that condition : which, 
in the case before us, would be to obtain justification 
by the works of the law. As the qualification for ob- 
taining an interest in Christ, or a participation of his 
benefits °l But, necessary as a pious turn of heart, is, 
to evince that we are partakers of Christ ; it is not 
either an holy disposition, or faith itself, by which we 
obtain an interest in the blessings of our Lord's media- 
torial work. No ; that exalted privilege is not obtained 
by us, but freely granted of God, in the decree of elec- 
tion, f For the substitution of Christ, and the whole 
of his vicarious work, very strongly imply, that all the 
elect were interested in him before they possessed either 
faith, or holiness. Nay, genuine faith, and real sanctity 

* Doctrine of Justification, Chap. I. p. 124, Glasgow, 1760, 
t John xvii. 2, 6, 9, 11, 9i, Eph. i 3-7. 



TO FAITH IN JESUS. 57 

ought ever to be considered, not as the cause, but 
as the fruits and evidences, of that interest. Ye be- 
lieve not, because ye are not of my sheep. He hath 
chosen us in him before the foundation of the world, that 
we should be holy and without blame before him in love.* 
Besides, were any degree of holiness the requisite 
qualification for an interest in Christ, it must be equally 
so respecting justification by him : which, again, brings 
us to the works of the law, as being remotely the pro- 
curing cause of our justification before God. As a 
stimulus, urging an application to Jesus Christ 9 But, 
friendly as every holy disposition in the heart of a con- 
verted sinner is, to communion with Christ, and to 
general happiness ; no principal of sanctity can, with 
propriety, be considered as a requisite motive to our 
first believing in him. Because holiness, >in the whole 
of its nature, is as manifestly spiritual health, as depra- 
vity and guilt are moral disease :f and every sinner, in 
his first believing on Christ, regards him as the great 
physician— as the Lord that healeth.% But is it usual 
for either health, or the commencement of it, rather 
than disease, and the danger attending, to excite an 
ardent desire after a skilful and compassionate physi- 
cian 9 As characterising the only persons to whom, 
by divine authority, the gospel can be addressed ? Then 
the apostles must be considered as having preached, 
salvation in the name of Jesus, to the church only ; not 
at all to the world: whereas their commission was, as 
we have already seen, — proclaim the glad tidings to 
every creature. As necessary to preserve the sinner, 
after he believes in Jesus, from abusing revealed mercy *? 
But, as I perceive no scriptural evidence of any one 
really believing in Christ, and yet, in the general course 
of his conduct, abusing divine mercy ; so we have the 
most express, infallible information, that the grace of 



* John x 26. Eph. i 4. 

t Ps. ciii 3. lsa. liii 5. 1 Pet. ii 24. Hosea xiv 4. 
X Matt, ix 12. Mark ii 17. Luke v 31. Exod xv 26. 
6 



58 HOLINESS NOT A PREREQUISITE 

God which bringeth salvation teaches to deny ungodli- 
ness ; that faith in Jesus works by love to God and 
man ; that faith without works is dead, and no better 
than that of devils. But let us examine the subject 
more at large. 

Every holy disposition is, to a certain degree, true 
holiness. On supposition, therefore, that it be neces- 
sary for a sinner to posses any measure of real sancti- 
ty in order to warrant his reliance on Christ ; it may be 
justly demanded, what mortal shall determine the re- 
quisite quantum } Or who shall say, thus much is 
necessary, and no morel Nor, consistently with the 
doctrine of justification entirely by an imputed righte- 
ousness, and merely in a way of grace, is it easy to say, 
as appears by the preceding induction of particulars, 
for what purpose it can be necessary. 

An holy disposition, in any case, or in the least degree, 
is a disposition to universal and perfect holiness. For 
as there cannot be the least holiness, where there is no 
sincere affection for God ; so, all holiness radically 
consists in love to him, as revealed in Jesus Christ. 
Consequently, if the contrary of our position be true, 
no sinner can warrantably believe in Jesus, until he be 
cordially disposed to perform all the divine precepts, 
and have the root of perfect holiness in him. But, 
were any minister of the word, when speaking of Jesua 
Christ as the saviour of sinners, expressly to say ; u you, 
and you only, who are heartily disposed perfectly to 
keep the law, are warranted to believe in Christ;" it 
would, I presume, be esteemed a strange kind of gos- 
pel, and little short of an insult on the distressed con- 
science. 

As we cannot conceive of holiness existing in any 
creature, that is entirely destitute of love to God; nor 
of God being loved by any creature, that does not 
know him; so, neither will the scriptures permit us to 
conclude, that any of Adam's degenerate offspring ever 
knew and loved the true God, except as revealed in ths 



TO FAITH IN JESUS. 59 

Mediator. Nor will the Bible warrant our supposing, 
that sinners ever loved the Supreme ; or that they cor- 
dially approve the true character of God; before they 
believe in Christ, as exhibited in the gospel. There is 
forgiveness with thee, that thou may est be feared — We 
love him, because he first loved us. For though he de- 
serve the profoundest reverence, and the warmest af- 
fection, for what he is in himself; it is as manifesting 
his glory in Jesus Christ, that we either sincerely love, 
or truly revere him. 

If. by an awakened sinner, it be admitted as a fact, 
and believed as a doctrine, that no one is authorised to 
depend on Christ for pardon and peace, until possessed 
of an holy disposition ; he must necessarily be more 
solicitous to find evidence of that important requisite 
existing in his heart, than to understand and believe 
whfat the gospel says concerning Christ. For such a 
persuasion must unavoidably direct his attention to the 
virtuous inclinations he desires to feel, and the righteous 
works he wishes to perform ; rather than to the riches 
of revealed mercy, and to the all sufficiency of the 
redeemer's work. This mode of proceeding must, 
therefore, while it fosters his legal pride, embarrass his 
pained conscience : which effects are equally foreign 
from the genius of evangelical doctrine, and from the 
nature of true faith. 

Our Lord, not being the saviour of man, as mem, 
or of man, as holy ; but of man, as depraved, guilty, and 
condemned ; it apparently follows, from the nature of 
the case, that if Christ, under his graciously saving 
character, ever be regarded at all, in a way of depend- 
ence ; the sinner must in his first application to him, 
consider himself as totally base and worthless. But, 
did he possess the least degree of true sanctity, that 
would be a false estimate of his own character. For 
holiness is no other than intellectual beauty, moral 
worth, and spiritual excellence. It is that by which 
angels are principally distinguished from devils : and, 



60 HOLINESS NOT A PREREQUISITE 

consequently, any degree of it must constitute a most 
important difference, in state and character, between 
them that possess it, and those who are entirely unholy. 
According to the sentiment here opposed, no one is 
authorised to believe in Jesus, until he is bom of God ; 
for such only, have any degree of real holiness. Be 
the conscience of a sinner, therefore, ever so much 
burdened with guilt, he must have some evidence of his 
being a new creature, before he can consider the gos- 
pel as exhibiting any relief, or as revealing a saviour 
in whom he may confide. Consequently, if, while pos- 
sessed of these views, and acting consistently with 
them, he were to believe in Jesus ; it must be under 
the notion of his being already a child of God, and of 
his possessing true holiness. But, were any man, pro- 
fessing faith in Christ, expressly lo declare, " that it 
was under the notion of his previously possessing a Hew 
heart, or a sincere love to holiness, that he first believed 
in Jesus Christ ; ,? even though his exterior conduct 
were ever so regular, many of those who deny the posi- 
tion for which I plead, would be ready to suspect him 
of self-deception. For they, I presume, would be very 
apprehensive, that his notions were self-righteous, and 
his hope delusive. But if, previous to believing in 
Christ, and in order to warrant a dependence upon 
him, there must be an holy turn of heart; why should 
the person supposed fall under suspicion so harsh 9 If 
it be a fact, that none but those who are previously 
born of God, and sincerely disposed to keep his com- 
mands, are encouraged, by the gospel, to believe in 
Jesus Christ; it cannot be either unlawful, or impro- 
per, for them, under that very character and considera- 
tion, to place their first reliance upon him. Because it 
is acting consistently, by applying the principle to 
practice. Whereas, for persons to maintain, that some 
degree of holiness is previously necessary to warrant 
our believing in Christ ; who nevertheless, in their first 
application to him, consider themselves as in danger of 
eternal ruin, and absolutely unworthy, are inconsistent. 



TO FAITH IN JESUS. 



61 



The principle against which I contend implies, that 
sinners must be cordially reconciled to the true charac- 
ter of God, as revealed in the mediator, before they 
rely on Christ, and before they believe the gospel. 
But this is contrary to the apostolic doctrine. For, as 
it is by the gospefonly, that the true character of God 
is made known to men ; so the grand mean of recon- 
ciling the hearts of sinners to God, is the doctrine of 
our Lord's vicarious work. This we are taught, by the 
following admirable passage : — Ml things are of God, 
who hath reconciled us to himself by Jesus Christ, and 
hath given to us the ministry of reconciliation : to wit, 
that God was in Christ, reconciling the world unto him- 
self, not imputing their trespasses unto them ; and hath 
committed unlo us the world of reconciliation. Now 
then we are ambassadors for Christ, as though God 
did beseech* by us: ive pray* in Christ's stead, be ye 
reconciled to God. For he hath made him to be sin for 
us, who knew no s?n ; that we might be made the righte- 
ousness of God in him.\ Agreeable to which view of 
the delightful words, is the following language of Dr. 
Owen : " Thegreat work of them who are ambassadors 
for Christ, to beseech men, in his stead, to be reconciled 
unto God; is to reveal the will and love of the Father, 
in making him to be sin for us, who knew no sin, that 
we might be made the righteousness of God in him. "J 
Thus also Mr. Charnock : " the reconciliation here 
spoken of, was the matter of the apostles' discourses 
and sermons; and the great argument they used to con- 
vert the world to God.§ 

* The following criticism is, I think, worthy of notice; and is laid before 
the judicious reader for his determination. " The pronoun you is not in the 
Greek. The Apostle is not here urging the believing Corinthians to be re- 
conciled to God ; for he considered them as already reconciled ; but he is set- 
ting before them the apostolic message to the world at larcje, as appears from 
the foregoing verse ; and therefore the supplement ought to be men, or the 
world.'*' Mr. Maclean's Christ's Commission to the Apostles, p. 85. 

1 2 Cor. v. 18 21. 

t Recommendatory preface to Mr. Eyre's free justification of a Sianer, 

I Works, Vol. II. p. 170. Edit 1690. 

6+ 



52 HOLINESS NOT A PREREQUISITE 

The gospel, strictly so called, is the doctrine of re- 
conciliation to God, as a righteous governor, by the 
death of his own incarnate son ; and it is through be- 
lieving the testimony of God respecting the death of 
Christ, that the hearts of sinners are first reconciled to 
God, as appearing under his true character. For, faith- 
ful and gracious as that divine testimony is, it can have 
no such influence on the will, any further than it is 
believed. Remarkable is that saying ; if when we were 
enemies, we were reconciled to God by the death of his 
son, much more, being reconciled, ice shall be saved by 
his life* Let us review the admirable declaration. 
Reconciled when we were enemies. Consequently, 
while yet in our sins, in unregeneracy, and in spiritual 
death. Reconciled to God; as a righteous governor ; 
as maintaining the rights of eternal justice, and the 
honors of the holy law. Reconciled to God by' the 
death of his son ; he being made sin, and made a 
curse for us.\ In his vicarious death, sin being con- 
demnedl and punished, the most high solemnly sancti- 
fied his great name ;§ or, in the most emphatical man- 
ner, declared himself, his government, and his method 
of saving sinners, to be supremely holy. Much more 
being reconciled. This is contrasted with, when we 
were enemies. The testimony of God concerning the 
death of Christ, being, through the divine influence, 
understood and believed ; the reconciliation made by 
the blood of Jesus, between God as a just sovereign, 
and us as guilty subjects of his dominion, is received ;\\ 
the revealed character of God is approved; and we are 
cordially reconciled to him. We shall be saved by his 
life: that life which, as our high priest in the heavenly 
sanctuary, he ever lives to make intercession for usA 
Our divinely gracious Jesus devotes his life, though in 
a different way, the second time for the happiness of 
his people. Having expiated their guilt on the cross, by 

* Rom. v 10. t 2 Cor. v 21. Gal. iii 13. t Rom. viii 3. 

§ Ezek. xxxvi 23. I! Rom. v 10 * at &K\x.y n v. IT Heb. vii 25. 



TO FAITH IN JESUS. 



63 



which he reconciled them to God when they were ene- 
mies; and they, in the prevailing turn of their hearts, 
being reconciled to the character, the grace, the do- 
minion of God ; he lives, as a priest on his throne* to 
intercede for them, and subdue their .enemies ; to su- 
perintend all their concerns, and to secure their final 
felicity. 

Admitting the sentiment against which I militate, no 
one either does or can believe on Jesus Christ, until 
possessed of substantial reason to consider himself as 
free from condemnation, and as an heir of immortal 
happiness ; for, that such is the state of each regener- 
ate person of every one distinguished and adorned by 
true holiness, is plain from the tenor of divine* reve- 
lation. To be a child of God, by regeneration; to 
have pious affection toward God, and a cordial inclina- 
tion to keep his commands ; are in the estimate of scrip- 
ture, evidences of a safe state, and ascertain everlast- 
ing felicity to all that are so distinguished.! Yet, on 
the hypothesis opposed, such must be our state and 
character, before we are warranted to believe in Jesus ! 

That this is a just representation of the'case, appears 
from the writings of an author who strenuously main- 
tains the reverse of that for which I plead. Thus he 
speaks : " a hearty submission to, and acquiescence and 
delight, in the law of God, rightly understood, and so 
a true hatred of sin, must take place in order to any 
degree of true approbation of the gospel, and faith and 
trust in Christ. The sinner who comes to Christ for 
salvation, comes as a true penitent ; and that repentance 
is necessary to this faith." Now, that delight in the 
law of God, rightly understood ; a true hatred of sin, 
and real penitence, are evidences of regeneration, and 
of genuine holiness, will scarcely be denied. It is 
equally clear, admitting the doctrine of final persever- 
ance, that persons of such a character are safe, as to 
eternity : and yet, according to our author, such must 
* Zech. vi 12, 13. t 1 John iii 1, 2. 



64 HOLINESS NOT A PREREQUISITE 

every one be, before he may dare to believe in Jesus ! 
Afterwards, however, which proves my assertion, the 
very same gentleman reasons in the following manner. 
" That men are naturally destitute of every degree of 
that which has the nature of true holiness, is most evi- 
dent from scripture; in that the promises of salvation 
are every where made to them who exercise the least 
degree of this, or of that which is opposite to sin: and 
such have the character of good and holy persons, in 
distinction from others. Now, if the least degree of 
goodness entitles a man to salvation and denominates 
him a good man ; then all men are naturally, wholly, 
without any degree of this, and so wholly corrupt; for 
all men are represented as naturally in a state of con- 
demnation, and wholly destitute of that which is ne- 
cessary in order to their salvation."* 

Were any measure of holiness previously necessary, 
to warrant our believing in Jesus Christ ; pardon of sin, 
and peace with our offended sovereign, should be ex- 
hibted in a gospel ministry, as before observed, to none 
but those who are already bom of God: because none 
but they possess the least degree of genuine sanctity. 
Nay, the gospel should be preached to regenerate per- 
sons, as such; no other being authorised to rely on 
Jesus, as revealed in it. But, would this answer the 
gracious designs of our Lord's command, preach the 
gospel to every creature? Preaching the gospel is, as 
already observed, proclaiming glad tidings to guilty, 
depraved, and ruined creatures — tidings of pardon, of 
peace, and of salvation, through Jesus Christ. Preach- 
ing the gospel, is preaching Christ himself, or bearing 
a public testimony to his gracious character, and perfect 
work. Preaching the gospel, therefore, is proclaiming 
salvation by sovereign grace — is exhibiting Jesus, not 
as willing to supply the deficiencies in upright charac- 
ters ; nor, merely, as granting assistance to persons 
already in the way to heaven ; but, as the only, the all- 
• Mr. S. Hoptona's Two Discourses p. p. 23, 24, 106. Bennington, 1793. 



TO FAITH IN JESUS. 65 

sufficient, the absolutely free saviour of the condemned, 
the worthless, the lost. 

Again : — Did the apostles preach Jesus Christ, or did 
they proclaim pardon and peace through his blood, to 
those only whom they considered as really penitent, and 
as having an holy turn of heart *? The reverse is a 
fact : for, as we have before seen, they were commis- 
sioned to proclaim glad tidings to the profligate, impi- 
ous, and wicked world. Those, however, who are truly 
penitent, and possessed of real holiness, are not of the 
world, but of God; being manifestly called out of their 
natural state. When Paul was preaching to his Jewish 
brethren, of whom he had a painful suspicion that> 
while they w T ondered at his testimony, they would re- 
ject it and perish in their unbelief — even those Jews, 
who afterward are said to be filled with envy, to con- 
tradict and blaspheme; his language was, be it known 
unto you therefore, men and brethren, that through this 
illustrious Jesus is preached unto you the forgiveness of 
sins: and by him all that believe are justified from all 
things, from which ye could not be justified by the law 
of AJoses.* Now, as it would be a dangerous mistake 
to suppose that Paul declared the sins of those ungod- 
ly Jews to be already forgiven, and their persons justi- 
fied ; so it would be inconsistent with the nature of his 
gracious declaration to imagine, that he did not consi- 
der them as authorised, by his infallible testimony, im- 
mediately to believe in Christ for pardon and acceptance 
with God. I will add, is it supposable that Paul and 
Silas considered the Philippian jailor as bornjof God, 
and possessed of true holiness, when, in answer to his 
important query, they said; believe on the Lord Jesus, 
and thou shalt be saved ? There is not, that I perceive, 
the least reason for any supposition of that kind.f 

As it was under the character of a priest, that Christ 
expiated guilt, and made reconciliation ; so, when a 
sinner first applies to him, though it be for the blessings 

* Acts xiii 38—41, 45. 46, 50. t See Reign of grace, Chap, V. 



66 HOLINESS NOT A PREREQUISITE. 

of salvation in general, yet his eye is principally fixed 
on pardon and peace. Justifying faith, says Dr. Owejt, 
"respecteth Christ in his priestly office alone, as he 
was the surety of the covenant, with what he did in 
the discharge thereof. The consideration of his other 
offices is not excluded, but it is not formally comprised 
in the object of faith as justifying.* Thus also Mr. 
Charnock : "When the venom of sin begins to work in 
the conscience, and the thunder of the law alarms it to 
judgment, and the punishment due to sin is presented 
in the horrors of it; the question immediately is, whe- 
ther there be any remedy, and where 9 How forgive- 
ness of sin is to be attained 9 The only remedy is pro- 
posed in Christ, and Christ as a sacrifice. It is not 
Christ risen, or ascended, or exalted : not Christ, only 
as the Son of God, or the head of angels : not Christ, 
as the creator of the world, or by whom all things con- 
sist : but Christ, as answering the terms of the first 
covenant: as disarming justice; and this he did, as a 
sacrifice. By this he bore the curse ; by this he broke 
down the partition wall ; by this he joined apostate 
man and an offended God. This is what true faith 
pitcheth on, daily revolves, and daily applies to. This 
is the first object of the soul, Christ made sin; Christ 
bearing the punishment ; Christ substituted in the room 
of the offender. This is that which pacifies God ; and 
only that which pacifies God can pacify the con- 
science.'^ 

Is it congruous, then, to suppose, that a criminal, 
when seeking pardon of sin and peace for his conscience, 
must necessarily apply for them under the notion of his 
previously possessing a pious turn of heart *? Yet, 
whoever is persuaded, that any degree of holiness is 
absolutely necessary to warrant his believing in Jesus, 
cannot but regard the atonement, if, consistently with 
his principles, he ever do regard it, under the notion of 
his being possessed of the requisite sanctity. Were the 
♦ On Justification, Chap. III. t Works, Vol. II, p. 549. 



TO FAITH IN JESt73< 67 

atonement of Christ entirely rejected, and were he 
revealed as willing to assist only the weak, but well dis- 
posed, in saving themselves ; then, indeed, it might be 
esteemed rational to conclude, that whoever is authori- 
sed to depend on him for help, must be well qualified, 
by holy inclinations and strenuous exertions. But, for 
those who consider the death of Christ as vicarious and 
expiatory ; or as constituting the only ground of hope 
for pardon and peace; to maintain, the necessity of 
holiness as warranting our dependence on that very 
death, is extremely inconsistent. For, according to 
the sentiment opposed, though the death of Jesus be, 
confessedly, an atonement; and though, by the very 
nature of the cnse, it could be intended for none but 
the guilty ; yet, before any of that criminal character be 
permitted to regard it with affiance, they must be holy. 

As no one can be thoroughly persuaded, that, in 
order to faith in Christ for pardon and acceptance, an 
holy disposition is absolutely necessary, without being 
anxiously concerned to obtain the important requisite ; 
so, no sooner does he consider himself as possessing 
that requisite, than it becomes to him the primary 
source of peace. Yes, his first encouragement and hope 
arise, — not from the atonement of Christ; not from re- 
vealed mercy ; nor from the testimony of God concern- 
ing his incarnate son, and the work performed by him ; 
— but, from the change which has taken place in his 
own heart ; from the holy tendency of his will ; from 
the difference which subsists between himself and others, 
that are altogether unworthy. Conscious that some 
degree of moral worth attaches to his character, and 
considering this as previously necessary to warrant a 
sinner's dependence on Christ ; his first hope is derived, 
not from divine grace, as revealed in the gospel; but 
from his own holiness, as required by the law: which 
is directly contrary to the grand principles of evangeli- 
cal truth. 

Our Lord says as Moses lifted up the serpent in th$ 



68 HOLINESS NOT A PREREQUISITE. 

the wilderness, even so must the Son of Man be lifted 
up : that whosoever believeth in him should not perish, 
but have eternal life.* Now here, it is evident, our 
divine instructor teaches us to consider the dying state 
of the Israelites, that were bitten by the fiery serpents, 
as an emblem of our perishing condition by sin : the 
brazen serpent, elevated on a pole, as a type of himself 
expiring on the cross : the looking of wounded Israelites 
to the brazen serpent, as emblematical of condemned 
sinners depending on his own death ; and the perfect 
recovery obtained, by viewing the artificial serpent, as 
emblematical of that salvation which is through faith 
in his atoning blood. To this, perhaps, there may be 
an allusion, when Jehovah says ; look unto me, and be 
ye saved, all the ends of the earth.\ We may infer, 
however, that as the wounded Israelites, without any 
preparative, except a sense of danger be so denominated, 
were authorised to look at the brazen serpent, with an 
expectation of complete recovery ; so sinners, while 
destitute of every holy qualification, and as impelled 
by an apprehension of eternal ruin, are warranted to 
believe in Jesus Christ, with hope of complete salvation. 
Very emphatical is the language, and exceedingly 
rich is the grace which appears, in the following passage. 
When we were yet without strength, in due time Christ 
died for the ungodly. For scarcely for a righteous 
man will one die : yet peradventure for a good man 
some would even dare to die. But God commendeth his 
love toward us, in that, while we were yet sinners, 
Christ died for ns.% In the work of redemption by 
Jesus our Lord, there are two particulars on account of 
which the love of God to men is principally celebrated 
by the inspired writers: which particulars are, the 

* John iii 14, 15* 

t Isa. xlv. 22. " Faith in Christ crucified," says Dr. Owen, "is a looking 
unto him, [Isa. xlv 22. lxv 1.] Answering their looking unto the bra- 
zen serpent, who were stung with fiery serpents, John iii. 14 15." On 
Justification. General Considerations. 

t Rom. v 6, 7, 8, 



TO FAITH IN JESUS. 69 

sending of his only begotten son, and the delivering him 
up to death for sinners.* It is to the latter of these 
that Paul directs our attention, in the text before us. 
Here we have a mode of expression that is very uncom- 
mon ; and, considering of whom the apostle speaks, it 
is truly wonderful; God commendeth his love! He 
exhibits its brightest beauties; he presents to our view 
its most winning attractives ; he displays it in the most 
surprising and charming point of light. As if he should 
say ; "such is my love ! So free, so fervent, so fruitful 
of benefits, and so becoming my infinite excellence, 
that I consider the manifestation of it, as the chief 
glory of all my ways respecting the sons of men ! to 
whom I recommend it, in a peculiar manner, as the 
eternal source of their happiness, and as the principal 
subject of their delightful meditation." God commen- 
deth his love toward us. Wonderful saying ! That 
reasonable creatures ought ever to consider divine 
benevolence as the fountain of their felicity, is plain to 
every thinking person : but that the most high should 
speak of recommending his love, even though it were 
to angels, is truly amazing ! How much more wonder- 
ful, then, to hear him speak of commending his love to 
men — to polluted mortals — to criminals, who deserve 
perdition ! 

But how, or in what way, does the Supreme com- 
mend his own philanthropy 9 Not by passing an act of 
indemnity in favor of those who loathe sin, and love 
holiness. Not by justifying those who have performed 
qualifying conditions, and by giving heaven to saints. 
Nor does he recommend his love to men, in pardoning 
their offences, accepting their persons, and bestowing 
immortal happiness upon them, by the mere exertion 
of his royal prerogative and supreme dominion. No : 
respecting these particulars, the admirable text is en- 
tirely silent. But it was by sending his own son, and 
by giving him up to death for us, when toe were yet 

* John iii 16. Matt, xxi 37. Rom. viii 3*2. 1 John iii 16. 

7 



70 HOLINESS NOT A PREREQUISITE 

without strength, to perform any thing truly good ; 
while we were yet sinners, or entirely destitute of every 
amiable quality ; and while we were absolutely ungod- 
ly in the turn of our hearts, and the course of our lives. 
In other words, a detestable compound of depravity 
and guilt, of weakness and unworthiness. Of such a 
nature is that apostate state in which we were, when 
God commended his love to us, by the gift of his incar- 
nate son ; and by Jesus falling a victim, in our stead to 
eternal justice ! 

Again :— It is worthy of observation, that Paul does 
not say, God commends his mercy, or his grace; but, 
which is yet more emphatical, delightful, and wonder- 
ful, his love. It deserves also to be remarked, that the 
father's giving or sending of his own son, and the 
voluntary death of Jesus for us, are most commonly 
ascribed to the love, not the mercy or the grace, of the 
father, and of the son :* but the blessings bestowed for 
the sake of Christ, are more commonly represented as 
flowing from grace or mercy. Mercy, grace, and love, 
are different modifications of goodness; which may 
be thus distinguished. Mercy, is goodness to the 
miserable ; grace, is goodness to the unworthy ; and love, 
is goodness delighting in the happiness of its objects. 
When God has completely delivered his people from all 
the penal effects of their apostacy, they will no longer 
be the objects of his goodness, under the strict notion 
of mercy ; because mercy has regard to misery. When 
they are perfectly free from all the unworthiness at- 
tending depravity and guilt, they will no longer be the 
objects of divine goodness, under the apostolic notion 
of grace :f for grace, in the writings of Paul, respects 
the unworthiness of a sinful creature. But saints will 
ever be the blessed objects of divine goodness, under 
the delightful notion of love. Holy angels are the 
objects of divine goodness under the notion of love ; 

* John iii 16. 1 John iii 16. iv. 9, 10. Gal. ii 20 Eph. v 2, 25. Rev. i 5. 
tRom. iii 24. iv4. ix5, 6. Eph.ii5— 9. 



TO FAITH IN JESUS. 71 

but not of mercy, or of grace, in the apostolic sense 
of those terms, when used respecting sinners. 

Relative to this distinction, Dr. Goodwin says ; love 
is " a desire to communicate good, the chiefest good, 
unto the creature; but mercy, it is to pull the creature 
out of a depth of misery — so that mercy superaddeth 
this to love, that it respects the creature in misery. 
Parents, they love their children, simply as they are 
their children; but if they be fallen into misery, then 
love works in a way of pity. It is not mercy only, — but 
[the apostle] also mentioneth love; — because that 
mercy only respecteth misery, as I said before : it goes 
no further, simply as mercy, than the relieving those 
that are in misery. Mercy causeth a king to pardon a 
traitor: but if he shall take this traitor and advance 
him to the highest dignity, place him with him in the 
throne, as it were ; this must needs be from love too; 
this is superadding, in that respect, unto mercy. God's 
love, it is the greatest thing of all the rest; it is more 
than all his benefits. The love of Christ was more 
than his sufferings; and his sufferings were more 
than his benefits: and the love of God, it is more 
than all his gifts, yet he hath given great things to us, 
and done great things for us. Amor est primum donum; 
his love is the first gift, as one well saith : in the gift 
of which all things else are yours. The gift of his son, 
it was a great gift ; but it was founded in his love. He 
so loved the world, that he gave his only begotten son. 
Though we, being sinners, need mercy, ^that is the 
next thing we want) and therefore we look to it, O 
mercy, mercy ! because we apprehend ourselves in 
misery: but do you look beyond mercy, and look to 
love ; which is a greater thing to you than mercy ; raiseth 
and enlargeth mercy ; and, when mercy hath done with 
you, will do more, or as much for you as mercy hath 
done, and guideth mercy. Love is a desire to com- 
municate good unto us — mercy respecteth us as we are 
fallen into sin and misery— and then that of grace,— it 



72 HOLINESS NOT A PREREQUISITE 

adds but this, a freeness unto both. Love and mercy 
freely bestowed, that is called grace, in either."* 

Mr. Charnock, thus : " Love is a perfection of a 
higher strain than mercy: mercy may be prevalent, 
where love is absent. This [goodness of God] under 
the name of his love, is rendered [or given as] the sole 
cause of the redeeming death of the son : it was to com- 
mend his love with the highest gloss, and in so singular 
a manner that had not its parrallel in nature, nor in all 
his other works, and reaches in the brightness of it, 
beyond the manifested extent of any other attribute. 
It must only be a miraculous goodness that induced 
him to expose the life of his son to those difficulties in 
the world, and death upon the cross, for the freedom 
of sordid rebels. His great end was, to give such a 
demonstration of the liberality of his nature as might 
be attractive to his creature, remove its shakings and 
tremblings, and encourage its approaches to him. It 
is in this he would not only manifest his love, but assume 
the name of LOVE. By this name the Holy Ghost calls 
him in relation to this good will manifested in his son : 
God is love. In this is manifested the love of God to- 
wards as because that Gcd sent his only begotten son 
into the world, that we might live through him. He 
would take the name he never expressed himself in 
before. He was Jehovah, in regard of the truth of his 
promise : so he expressed himself of old. He is good- 
ness, in regard of the grandeur of his affection in the 
mission of his son : and therefore he would be known 
by the name of LOVE now, in the days of the gospel. "t 

If, then, the highest demonstration of divine favor; 
that which, in the estimate of God himself, is the grand 
recommendation of his love to men ; consist in his 
giving Jesus to die for us while we were yet sinners, 
ungodly, and without strength ; we may safely conclude, 
that the sentiment opposed cannot be to the praise of 
the glory of his grace. For, how incongruous it is to 

* On Eph. ii 4—6. Works Vol. I. Part II pp. 129, 130, 132, 138. 
X Works Vol. II. p. 333. Vol. I. Discourse on the goodness of God. 



TO FAITH IN JESUS. ?3 

suppose, that though the blessed God recommend his 
love to us, considered as mere sinners ; and though it is 
in Christ only, as dying for mere sinners, that the ad- 
mirably glorious properties of divine love are to be 
seen ; yet, before those very sinners for whom Christ 
died, and to whom God recommends his love, are per- 
mitted to believe in Jesus, and to behold the wonderful 
excellencies of that amazing love, they must have some 
decrree of spiritual strength— they must become godly 
—they must be real saints! for all these ideas attach 
to every one that do*p«« the iSSSt SSSSSSfS of true holi- 
ness. *God, in the death of Jesus, recommends his love 
to sinners, or the ungodly ; yet they most cease to be 
such before they regard it ! Should any persons Ql $& 
base a character presume to approach the dying JeSUs 
as their only hope, the ungracious genius of that princi- 
ple against which I contend cries in their ears, procul 
6, procul este profani : hence, far hence, ye profane. 

Had the glorious God been represented as recom- 
mending his love to the penitent, the upright, the vir- 
tuous; we might have concluded, that none but persons 
of those amiable characters were authorised to regard 
Christ with dependence, and with expectation. But, 
had that been the case, the love of God to us could 
not, with propriety, have been so contrasted, as it is 
here, with the love of one man to another. For sinners 
love those that love them;* and the apostle admits, that, 
for a good man, some one perhaps may even dare 
to die. Besides, on that supposition, the divine father 
might have been viewed, and would certainly have 
been considered by distressed souls, as commending 
his love to rectitude, to virtue, to holiness, rather than 
to sinners; and the absolutely unw r orthy would have had 
no ground of hope. Whereas, if Christ died for us while 
we were yet sinners; and if God, by that very fact, more 
than by any other effect of divine goodness, commend 
his love to us; we ought, surely, to consider the eternal 

* Luke vi 32. 
7+ 



74 HOLINESS NOT A PREREQUISITE 

father as recommending the crucified Jesus to us, while 
we are yet sinners — recommending him, as an all-suffi- 
cient saviour for the most guilty; as perfectly suitable 
to the circumstances of the most needy; and as/com- 
pletely free for the most unworthy. Thus he is revealed 
in the glad tidings : and what is believing in Jesus, but 
relying upon him, or treating him, according to this 
view of his character'? God himself, in the death of 
Christ, commending his love to mere sinners; the un- 
godly must be warranted thankfully to regard that 
recommendation, and to believe in the Son of God. 

Christ is made sanctification to all that are truly con- 
verted.* Every holy disposition, therefore, in the heart 
of a sinner must be received from him. Ought we, 
then, to support the affirmative of what is opposed, to 
consider our Lord as actually made sanctification to any 
sinner, who is not authorised to believe in him <? or 
imagine that an ungodly person must receive holiness 
from Jesus Christ, in order to warrant his dependence 
upon him ? So to do, would confound the state of 
believers with that of unbelievers ; would invert the 
order of things in the method of grace, and be attend- 
ed with various absurdities. Does the Most Holy sanc- 
tify any sinner 1 ? it is as the God of peace :f but he 
bears that delightful character, only as reconciling the 
world to himself by the death of Christ. For, as Mr. 
Charnock observes, " God only sanctifies as a God of 
peace. Would we be perfect in every good work ; would 
we do the will of God ; would we have every thing 
well-pleasing in his sight wrought in us*? then we should 
go to him as a God of peace"% " Sanctification," says 
Dr. Owen, " is a fruit and effect of that peace with 
[God,] which he hath made and prepared for us, by 
Jesus Christ. For he was in Christ, reconciling the 
world unto himself, destroying the enmity which enter- 
ed by sin, and laying the foundation of eternal peace. 
From hence it is, that he will sanctify us, or make us 
holy ; without a respect whereunto he would no more 

1 Cor. i 30. t IThess. v 23- *Heb. xiii20, 21. Works Vol. p. 222. 



TO FAITH IN JESU3. 75 

do so, than he will sanctify again the angels that have 
sinned ; for whom there is no peace made, nor atone- 
ment."* Must it not be necessary, then, for sinners to 
regard the atonement of Christ as all-sufficient, in which 
the divine father appears under that gracious character, 
the God of peace ; in order to a well-grounded expecta- 
tion of ever possessing the least degree of true holiness *? 

Coming to Christ, and believing on him, are the same 
thing ; as appears from the words of our Lord himself. 
He that cometh to me, shall never hunger ; and he that 
believeth on me, shall never thirst. f Now, the scrip- 
ture informs us, that the wrath of God, or the curse of 
the law, abides on him who believes not in Christ. J 
But w 7 ill the bible authorise our supposing, that any 
one possessed of true holiness is under the wrath of 
God"? Yet that is evidently implied in the hypothesis 
here opposed, when compared with the awful declara- 
tion just produced. 

Our Lord says, as the branch cannot bear fruit of 
itself except it abide in the vine ; no more can ye, except 
ye abide in me.§ According to the phraseology of scrip- 
ture, to be in Christ, most commonly denotes vital union 
with him, acceptance before God, and complete freedom 
from condemnation. || Privileges, these, which are not 
enjoyed by unbelievers. No; there must be faith in 
the blood of Jesus,M before any one can be justly con- 
sidered as thus united to him, and thus accepted of 
God. If, notwithstanding, the reverse of what I main- 
tain be true, there not only may, but there absolutely 
must be the fruits of righteousness, before there can be 
vital union with Christ: nay, before a sinner can be 
permitted to regard the gospel, as revealing a saviour 
in whom he may confide. Because, in whomsoever an 
holy disposition is implanted, it will, more or less, 
exert itself in pious affections, and righteous conduct : 
which must be considered in the light of spiritual fruit. 

* Discourse eoncerning the Holy Spirit, B. IV. Chap. I § 8. 

t John vi 35. t John iii. 36. § John xv 4. 11 2 Cor. v IT. Eph. i 6. 

IT Rom. iii, 25. 



76 HOLINESS NOT A PREREQUISITE 

I said, vital union ; like that of a living branch to a 
flourishing vine. For, so far as 1 have observed, it is 
allowed by all who are conversant in these affairs, that, 
previous to believing in Jesus Christ, there is no such 
union between him and any sinner. 

The scriptures teach us to consider all unbelievers as 
in a state of enmity to God, and of spiritual death. To 
the unbelieving, we are also informed, nothing is pure; 
but even their mind and conscience are defiled* The 
affirmative, however, of what I deny, supposes that 
sinners must be alive to God—the friends of God — and 
have some degree of spiritual purity, before they obtain 
permission to believe in Jesus. For I think it is de- 
monstrable, that he in whose heart any holy disposition 
resides, is neither under the dominion of disaffection to 
God, nor in spiritual death, nor destitute of spiritual 
purity. 

Under whatever characters Christ is represented as 
considering his people, with reference to their legal and 
moral state, when he gave himself a ransom for them ; 
under the very same characters are unconverted persons 
warranted to believe in him. For we cannot suppose, 
without absurdity, that Christ died for men under one 
character, and that they must depend upon his death 
under another. Now it is plain, from the records of 
inspiration, that those whom Christ came to save, and 
for whom he died, were considered by him, as guilty — 
as ungodly — as enemies to God — as extremely depraved 
— as the chief of sinners — as justly condemned — and 
as lost.\ Consequently, such being their native charac- 
ters, and such their awful state, they must believe in 
him at first, not as qualified persons, but as perishing 
wretches ; not as adorned with the beauties of holiness, 
but as loathsome with the pollution of hell. How 
strange, how incongruous, the following position : Christ 
came, and expired on a cross professedly to save sin- 

* Titus i 15 

1 1 Tim. i. 15. Rom. v 6, 8, 9, 10. John iii 3, 5. Titus iii 3. Gal. iii 
10,13. LukexixlO. 



TO FAITH IN JESUS. 77 

nerg — the ungodly — the enemies of God, and so on ; 
yet, before any of them can warrantably believe in him 
for salvation, they must be under the influence of a 
pious disposition — they must possess a principle of 
universal holiness ! In other words, they must cease 
to be, in a scriptural sense, those characters which 
Christ intended to relieve, when he gave himself a 
ransom for many — when he was made sin, and made a 
curse ; before they are authorised to place the least con- 
fidence in him ! 

I said, in a scriptural sense: because they who 
possess the least degree of true holiness, are not, either 
in the Old or New Testament, denominated, absolutely, 
sinners, the ungodly, the lost, and so on ; but the 
reverse. Yes, notwithstanding their numerous and 
criminal imperfections, with regard to inherent holiness 
and personal obedience ; ikzy are characterised— -those 
that know the Lord— fear the Lord — love the Lord- 
serve the Lord — the righteous — the upright — the per- 
fect: disciples, believers, faithful brethren, sons of God, 
saints, and so on. For every one that possesses any 
measure of real holiness, is born of God ; and is, there- 
fore, denominated according to his new state, even 
while he perceives abundant reason for daily abasement 
before God.* 

It was the design of our Lord, in his admirable para- 
ble of the Prodigal, and in that of the Publican,f to 
inform us, under what character, or under what consi- 
deration of ourselves, we must apply to God for pardon, 
for peace, and for salvation. What, then, are the most 
prominent features of those two parabolical persons, 
when viewed as coming to God for acceptance 9 The 
Prodigal appears as a ragged, filthy, starving wretch ; 
who, impelled by mere necessity, returns to his father, 
without any recommendation of person, or of character; 

* Job i 1, 8. ix. 20, 21, 30, 31- xl. 4. xlii 5, 6. Ps. cxxx 3, 4. cxliii 
% Prov. xxiv. 16. Rom. vii 15. viii 1, 2. 1 John i 8, 9, 10. 
t Luke xv 11—32. xviii 10—14. 



78 HOLINESS NOT A PREREQUISITE 

and as deserving to be for ever exheridated. The 
Publican, smitten with a sense of enormous guilt ; far 
from considering himself as possessing any holy dispo- 
sition ; and harrassed with apprehensions of eternal 
ruin ; appears as a criminal who deserves to be damned, 
and who dares not lift up his eyes to heaven, even when 
he cries for mercy through an atonement. Surely, then, 
these characters, and the scope of these parables, are 
far from teaching, that sinners must have some degree 
of holiness before they be authorised to believe in 
Jesus. Nay, in the parable of the Pharisee and the Pub- 
lican, our Lord so describes the former as to show, that 
whoever approaches God, with a view to justification 
before him, under any other character than that of a 
miserable sinner ; or as encouraged by any other con- 
sideration, than that of mercy revealed in the atonement; 
is chargeable with self-righteous pride, and sure to meet 
with a fatal disappointment. 

I said, with a view to justification before God: for 
this is the single point under consideration. Because 
it was that for which our Lord represents the Pharisee 
and Publican, as addressing the Most High; and be- 
cause it is that which an awakened sinner principally 
seeks, in his first application to Jesus Christ. Has a 
person believed through graced has he already received 
the atonement^ and is he approaching the throne of 
divine mercy for a fresh application of pardon, with 
reference to the imperfection of his duties, the daily 
operation of his corruptions, and the backsliding* of 
which he is conscious 1 Or, does he apply for larger 
measures of sanctifying influence 9 he may come to 
God as one of his disobedient children, or as a feeble 
and very imperfect follower of Jesus Christ, crying, 
Abba, Father. Nay, when lamenting over his indwell- 
ing depravity and actual transgressions, he may even 
say ; God, I thank thee, that I am not as other men, that 
are profligates in their conduct ; that are dead in sin ; 
or that are seeking to establish their own righteousness. 



TO FAITH IN JESUS. 79 

For the Pharisee, in this parable, is not censured, merely 
because he thanked God for the difference which sub- 
sisted between himself, and the profligate part of the 
world ; but because he placed that difference to the 
account of his justification before God. In that respect, 
the chaste lady, and the vile prostitute ; the most virtu- 
ous characters, and the greatest profligates, are com- 
r !=etely on a level ; having only one common ground of 
hope— Hie vicarious obedience of Jesus Christ. 

It must, I think, be granted, that when a sinner first 
believes in Jesus, he is concerned chiefly about pardon 
and acceptance with God. But, if so, the spirit of those 
instructive parables to which I advert, absolutely forbids 
our supposing, that any degree of holiness is required 
of a sinner, to warrant his dependence on Christ. We 
will, however, for the sake of argument, admit the con- 
trary. We will suppose that a sinner, under a persua- 
sion of his possessing some degree of true sanctity, 
applies to the glorious Jesus; and that headdresses 
God in prayer, for justification, agreeably to this view 
of himself. What, then, will be the spirit of his ad- 
dress at the throne of eternal majesty? Must it not, 
either expressly or implicitly, be as follows 9 " God, I 
thank thee, that I am not as the multitude of other men ! 
Once, indeed, I lived in disobedience, and loved sin : 
but now it is otherwise, as to the turn of my heart, and 
the course of my life. Having a pious disposition, my 
will is under an holy bias ; which leads me to revere thy 
authority, and to keep thy commands. Thus posses- 
sing the requisite divinely prescribed to all those that 
would acceptably believe in Jesus, and through his 
merits obtain justification; I cannot doubt, either of 
acceptance with thee, or of admission into thy eternal 
kingdom." This, or something similar, is the genuine 
language of every one who, in his devotional addresses 
relative to justification, proceeds on that ungracious 
principle which I oppose ! There is reason to think, 
however, that many who warmly dispute for the princi- 



80 HOLINESS NOT A PREREQUISITE 

pie, entirely desert it in prayer ; and would even be 
shocked to hear a religious address to the deity, respect- 
ing justification, formed upon it. But, if the principle 
in question be an article of divine truth, it must be of 
great importance : for it enters deeply into the doctrine 
of justification. Why should it not, then, by all that 
embrace it, be avowed in their solemn prayers for par- 
don and acceptance, especially by those who, with th° 
Pharisee, consider themselves as possessing the rcijuisite 
holiness'? Why does it not make a conspicuons ap- 
pearance in their devotional practice 9 To scruple the 
propriety of such an avowal, is an implicit condemna- 
tion of the principle itself. 

Remarkably pertinent, relative to this particular, is 
the following language of Dr. Owen. The Pharisee 
ascribes " all that he did to God. God I thank thee: 
although he did all [he mentions.] yet he owned the 
aid and assistance of God, by his grace, in it all. He 
esteemed himself much to differ from other men, but 
he ascribed it not unto himself that so he did. All the 
righteousness and holiness which he laid claim unto, 
he ascribed unto the benignity and goodness of God. 
Wherefore he neither pleaded any merit in his works, 
nor any works performed in his own strength, without 
the aid of grace. All that he pretends is, that by the 
grace of God he had fulfilled the condition of the cove- 
nant, and thereon expected to be justified. And what- 
ever words men shall be pleased to make use of in their 
vocal prayers, God interprets their minds according to 
what they trust in, as unto their justification before 
him. And if some men will be true to their ownprin- 
ciples, this [prayer of the Pharisee] is the prayer which, 
mutatis, mutandis, they ought to make."* 

Paul when proving the doctrine of justification, by 
an imputed righteousness, and when adducing the case 
of Abraham as quite in point, thus interrogates and re- 
plies ; how was it (the patriarch's faith, or that in 

* Doctrine of Justification, Chap. XVII. 



TO FAITH IN JESUS. Si 

which he believed) then reckoned"? When he was in 
circumcision ? Or in uncircumcision ? Not in cir- 
cumcision, but in uncircumcision. * The apostle's de- 
sign in these queries and answers was to evince, that 
justification before God is of mere grace, by an imputed 
righteousness ; and that no duty performed by us, nor 
any holiness wrought in us, has the least influence in 
procuring that inestimable blessing. Adopting the in- 
spired writer's manner of speaking, I may, therefore, 
interrogate and answer thus : — How, then, is the vica- 
rious obedience of Christ imputed to a sinner °l When 
he is possessed of true holiness ? Or when he is consi- 
dered as ungodly? Not when in the former, but while 
in the latter state : for the text is express, he thatjusti- 
fieth the ungodly,]- Consequently, no degree of holi- 
ness is previously necessary to warrant our believing 
in Jesus Christ : because it would be absurd to consider 
any person as ungodly, who possesses the least measure 
of real holiness. 

They who are in health need not a physician, but they 
that are sick; is a maxim of common sense, as well as 
of scripture. Now Christ is the physician of souls> 
whose disease consists in depravity and guilt. To sup- 
pose, therefore, that sinners must possess any measure of 
true holiness, before they are warranted to believe in 
Jesus; is equally incongruous as to maintain, that a 
patient must be in a convalescent state, before he can, 
with propriety, apply to a physician. For, I presume 
it must be admitted, that when any sinner becomes pos- 
sessed of holy inclinations, he is, in a moral sense, con- 
valescent. His recovery is begun: and taking the 
doctrine of perseverance for grained, certain to be com- 
pleted. But is it congruous to suppose, that any sinner 
should have substantial reason to conclude upon his 
own final happiness, as the sentiment opposed ina- 

* Rom. iv 10. I Rom. iv 5. 



82 HOLINESS NOT A PREREQUISITE. 

plies, before he be authorised to believe in Jesus 
Christ <? 

The scripture teacheth, that real holiness is the fruit 
of evangelical truth understood and received.* But 
the sentiment against which I contend implies, either, 
that the gospel may be received, without relying on 
Christ; or, that holiness may exist in the heart of a 
sinner, who does not believe the truth : neither of which 
can be supported by the word of God. Not ihe former: 
for the genuine gospel is the testimony of God concern- 
ing Christ. It is a revelation, and an exhibition, of his 
person and offices ; of his grace and work.t He there- 
fore, who receives the gospel, or admits the glad tidings 
into his heart ;J receives Christ himself § who is the 
substance of those joyful tidings. Not the latter: for 
while a person disbelieves that which, by way of emi- 
nence, is called the truth, he remains disaffected to 
God, and virtually makes him a liar. || It may be safely 
concluded, therefore, that such an one has no holiness 
in him. 

The most remarkably gracious proclamations and in- 
vitations to sinners, that stand recorded by the inspired 
pen, may here be pleaded. Proclamations : — Ho } 
every one that thirsteth, come ye to the waters, and he 
that hath no money ! Come ye, bay, and eat ; yea, 
come, buy wine and milk without money and without 
price ! and so on. Jesus stood and cried saying, If 
any man thirst, let him come unto me and drink ! 
Wisdom hath builded her house, she hath hewn out her 
seven pillars : she hath killed her beasts; she hath min- 
gled her wine; she hath also furnished her table. She 
hath sent forth her maidens : she crieth upon the highest 
places of the city. Whoso is simple, let him turn in 
hither : as for him that wanteth understanding, she 
tenth to him, Come, eat of my bread, and drink of the 

* Matt, xiii 23. John xvii 17, 19. Eph. iv 24. Gr. 

t Gal. iii 1. t Rom. vi 17. x 10. Acts viii 37. 

I John i 11, 12. Col. ii 6. II 1 John v 10. 



TO FAITH IN JESUS. 



83 



wine which I have mingled.* Invitations ; — Go out 
quickly into the streets and lanes of the city, awl bring 
in hither the poor, and the maimed, and the halt, and the 
blind — go out into the highways and hedges, and compel 
them to come in — come unto me all ye that labor and 
are heavy laden, and 1 ivill give you rest- The Spirit 
and the bride say, come : and let him that he /reth say, 
come: and whosoever will, let him take of the water of 
life freely. f To these proclamations and invitations, 
that gracious promise may be annexed ; him that cometh 
to me, 1 will in no wise cast out.% 

On reviewing the divinely gracious proclamations, 
invitations, and promise, just adduced, we observe the 
following descriptive characters: every one that thirst- 
eth after happiness, and seeks it — not in Christ, and in 
the enjoyment of spiritual blessings provided by sover- 
eign mercy ; but, in the pursuit of sensual gratifications, 
of temporal riches, of secular honors, of philosophical 
acquisitions, of superstitious observances, or of accep- 
tance with God by his own righteousness ; which are 
not bread, and cannot satisfy. § He that hath no money ; 
no recommending qualification, or moral worth — the 
simple, and those that are void of understanding ; the 
ignorant and wicked — the poor, the maimed, the lame, 
and the blind; mere mendicants, that are in the streets 
and lanes of the city — those, in the country, that are in 
the highways, and under the hedges ; travellers, without 
exception, and the most miserable vagrants — those, 
finally, that are burdened with guilt, and have sought 
relief, in methods of their own devising, but have not 
found it. 

We further observe, with surprise and joy, that our 
divine Lord, far from overlooking these outcasts of so- 
ciety and refuse of mankind, gives the following order 

* Isa. lv. 1—3. John vii 37. Prov. ix 1—5. 

t Luke xiv 21,23. Matt, xi 28. Rev. xxii 17. t John vi 37. 

§ Vide Vitringam in Jesaiam, 55, 1 — 3. Mr. Hervev's Theron and 
Aspasio, Vol. ill p. 338. Mr. T. Boston's Works, pp. 227, 845. 



84 



HOLINESS NOT A PREREQUISITE 



to his ministering servants ; compel them, by forcible 
arguments and winning persuasion, to come in, and be 
guests at my table. Or, as it is elegantly expressed 
by an evangelical writer; " the messengers are sent, 
not to the mansion-houses of the rich, or the palaces 
of the mighty ; but to the highways and hedges : where 
misery mourns, and poverty pines, and baseness hides 
her head."* Nay, the supreme lord himself, as it were 
in person, condescends to address the guilty, the im- 
poverished, the perishing creatures ; and his language 
is, "ho, every one ! be his iniquities ever so many, his 
depravity ever so great, or his guilt ever so enormous. 
Come to the waters ; to the source of supplies, where 
plenty is provided for the use of those that are starving- 
Come and take freely, of the wine, and the milk, and 
the water of life — of all the blessings provided by grace, 
for the relief of spiritual indigence, for the peace of 
distressed consciences, and for the healing of diseased 
souls. Come, come, yea come ! Think not that your 
poverty and rags, your crimes and your guilt, prohibit 
access to the storehouse of spiritual blessings, or forbid 
expectation of being relieved by reigning grace. For 
I solemnly assure you, that all the benefits of sovereign 
mercy were intended, only for the guilty — the depraved 
— the utterly destitute — for those only, who have no- 
thing but the revelation of my grace, to keep them 
from despair now ; nor any thing besides the provisions 
of that grace, to preserve them from damnation here- 
after. Whoever, therefore, on the credit of my royal 
proclamation, or on the fidelity of my irrevocable pro- 
mise, applies for relief, shall not, upon any considera- 
tion of his past provocations, or of his present pollution, 
be rejected. Rejected ! nothing less. For, to the praise 
of the glory cf my grace, he shall find acceptance, and 
have salvation." 

To maintain that a sinner, before he can warrant- 
ably believe in Jesus, must have some degree of holiness, 

* Hervey, Theron and Aspasio, Vol. HI. p. 311. 



TO FAITH IN JESUS. 85 

is contrary to the apostolic doctrine of justification 
before God. To this particular I have, indeed, repeat- 
edly adverted : but it is of so much importance as to 
deserve a more distinct consideration. The principle, 
then, is inconsistent with the apostolic doctrine of jus- 
tification by mere grace; with the character of those 
whom God justifies ; and is adapted to encourage boast- 
ing. 

It is inconsistent with justification by mere grace. 
Relative to this affair, the language of inspiration is, 
being justified freely by his grace, through the redemp- 
tion that is in Jesus Christ.* No words, equally few, 
could more strongly express the most perfectly gratui- 
tous justification of a sinner, than these, freely, by his 
grace, and it is an axiom with Paul, that whatever 
blessing is of grace, it is not of works; otherwise grace 
is no more grace : and that, whatever blessing is of 
works, it is not of grace ; otherwise work is no more 
work.f Nor ought it here to be objected, either, that 
the sentiment censured, respects not exterior conduct, 
but the state of the heart : or, that the holiness intend- 
ed is an effect of divine grace. Not the former : for 
what is exterior conduct, respecting the affairs of reli- 
gion, in which the heart is not right with God 9 It may 
satisfy the person himself; it may please his neighbors ; 
it may be hypocrisy ; but it is not righteousness. Not 
the latter: for the Pharisee in the parable, even when 
pleading his own righteousness for justification, thanked 
God for preserving and assisting grace. J " No words 
can be found out," says Dr. Owen, " to free our justifi- 
cation before God from all respect unto any thing in 
ourselves, but only what is added expressly as the means 
of its participation on our part, though faith in his 
blood, more emphatical than those here used by the 
apostle,§ freely by his grace. And with whom this 
is not admitted as exclusive of all works or obedience 
of our own ; of all conditions, preparations, and merit; 

* Rom. iii 24. t Rom. xi 6. * Luke xviii 11. § Rom. iii. 24. 
8+ 



86 HOLINESS NOT k PREREQUISITE 

I shall despair of ever expressing my conceptions 
about it intelligibly unto them."* 

With the character of those whom God justifies. 
Thus it is described by the apostle : to him that work- 
eth, the reward is not reckoned of grace, but of debt. 
But to him that worketh not, but believeth on him that 
justifieth the ungodly, his faith is counted for right- 
eousness.^ He that ivorketh not — the ungodly: such 
is the character of him that believes in Jesus, and 
whom God graciously justifies ! But if the mere sinner 
be not authorised to believe in Jesus; if any degree 
of holiness be previously necessary to faith in him ; I 
do not perceive how it can be considered as a fact, that 
God justifies him who worketh not, or any that are un- 
godly. Let us again hear Dr. Owen ; expressing him- 
self as follows ; " to say, he who worketh not, is justified 
through believing ; is to say, that his works, whatever 
they be, have no influence into his justification; nor 
hath God, in justifying him, any respect unto them. 
Wherefore he alone who worketh not is the subject of 
justification; the person to be justified. That is, God 
considereth no man's works, no man's duties of obedi- 
ence, in his justification ; seeing we are justified freely 
by his grace. And when God affirmeth expressly, that 
he justifieth him who ivorketh not, and that freely by 
his grace ; I cannot understand what place our works, 
or duties, of obedience, can have in our justification. 
For why should we trouble ourselves to invent of what 
consideration they may be, in our justification before 
God, when he himself affirms that they are of none at 
all** Neither are the words capable of any evading 
interpretation. He that worketh not, is he that worketh 
not, let men say what they please, and distinguish as 
long as they will. And it is a boldness not to be justi- 
fied, for any to rise up in opposition to such express 
divine testimonies, however they may be harnessed with 
philosophical notions andarguings; which are but as 

* Doctrire of Justification, Chap. VI. 1 Rom. ir 4, 5. 



TO FAITH IN JESU9. 87 

(horns and briars which the word of God will pass 
through and consume." 

" But the apostle further adds, in the description of 
the subject of justification, that God justi/ieth the un- 
godly. This is that expression which hath stirred up 
so much wrath among many, and on account whereof 
some seem to be much displeased with the apostle him- 
self. If any other person dare but say, that God 
justifieth the ungodly ; he is presently reflected on as 
one that, by his doctrine, would overthrow the neces- 
sity of godliness, holiness, obedience, or good works. 
For what need can there be of any of them, if God 
justifieth the ungodly? Howbeit, this is a periphrasis 
of God, that he, is he who justi/ieth the ungodly. This 
is his prerogative and property. Jls such he will be 
believed and worshipped ; which adds weight and em- 
phasis unto the expression : and we must not forego this 
testimony of the Holy Ghost, let men be as angry as 
they please. But the difference is about the meaning 
of the words. If so, it may be allowed without mutual 
offence, though we should mistake their proper sense. 
Only it must be granted, that God justifieth the ungodly. 
That is, say some, those who formerly were ungodly; 
not such who continue ungodly when they are justified : 
and this is most true. All that are justified, were before 
ungodly : and all that are justified, are at the same in- 
stant made godly. But the question is, whether they 
are godly or ungodly, antecedently, in any moment of 
time, unto their justification ? If they are considered 
as godly, and are so indeed, then the apostle's words 
are not true, that God justifieth the ungodly : for the 
contradictory proposition is true, God justifieth none 
but the godly. Wherefore, although in, and with, the 
justification of a sinner, he is made godly ; for he is en- 
dowed with that faith which purifieth the heart, and is 
a vital principle of all obedience, and the conscience 
is purged from dead works by the blood of Christ ; yet, 
antecedently unto his justification, he is ungodly, and 



88 HOLINESS NOT A PREREQUISITE] 

considered as ungodly ; as one who workethnot ; as one 
whose duties and obedience contribute nothing to his 
justification. As he worketh not, all works are exclud- 
ed from being the cause] and as he is ungodly, from 
being the condition, of his justification — not this, or 
that sort of works ; not this, or that manner of the per- 
formance of them ; not this, or that kind of interest in 
our justification ; but all works of what sort soever, and 
however performed, are excluded from any kind of con- 
sideration in our justification, as our works or duties of 
obedience." 

" It will be said, that our personal obedience is by 
none asserted to be the righteousness whereby we are 
justified before God, in the same manner as it was under 
the covenant of works. But the argument speaks, not 
as unto the manner, or way, whereby it is so ; but to 
the thing itself If it be so in any way or manner, un- 
der what qualifications soever, we are under that cove- 
nant still. If it be of works any way, it is not of grace 
at all. All is now resolved into the merit of Christ, 
upon the account whereof alone, our own personal right- 
eousness is accepted before God unto our justification. 
The question is not, on what account, nor for what 
reason, it is so accepted ; but whether it be, or no : 
seeing its so being is effectually constitutive of a cove- 
nant of works. "* 

The sentiment is adapted to encourage boasting. 
This, however, is directly contrary to the apostolic 
doctrine. For Paul assures us, that, by God's method 
of justifying sinners, all boasting, even in comparative 
worthiness, is entirely, and for ever excluded. Thus he 
interrogates and determines : being justified freely by 
his grace, through the redemption that is in Christ Jesus 
— where is boasting, then ? It is excluded. By what 
law f Of works ? j\Tay : but by the law of faith — by 
grace are ye saved, through faith; and that not of 
yourselves ; it is the gift of God : not of works, lest any 

* Doctrine of Justification, Chap r XVIII, XIII. 



TO FAITH IN JESUS. 89 

man should boast"* According to the doctrine of Paul, 
a justified sinner, with reference to the moment preced- 
ing his justification, has no more ground to think well 
of his personal qualifications, or to applaud his own 
exertions, relative to that affair ; than his unhappy 
neighbor has, who is dying under a curse, and sinking 
into final ruin. But, admitting that any degree of 
holiness be necessary to warrant a sinner's dependence 
on Christ, it must be so to justification through faith in 
his blood : because it is in virtue of personal sanctity 
that he is qualified for believing ; and, consequently, fi r 
the imputation of our Lord's vicarious obedience to 
him. His own righteousness being thus essentially 
necessary, must share in the honor of his justification. 
Surely, then, whoever is thus prepared for the benefit 
of aa imputed righteousness, must have in comparison 
with others that are not so qualified, cause of boasting. 

For, as Dr. Owen argues, " if we are in any sense 
justified [by our personal righteousness] in the sight of 
God, we have whereof to boast before him. We may 
not have so absolutely, and with respect to merit ; yet 
we have so comparatively, and in respect of others, who 
cannot make the same plea for their justification. But 
all boasting is excluded : and it will not relieve, to say, 
that this personal righteousness is of the free grace 
and gift of God unto some, and not unto others ; for we 
must plead it as our duty, and not as God's grace — 
boasting is excluded. Apparent it is from hence, and 
from what the apostle affirms concerning Abraham, f 
that a great part, at least, of the controversy he had 
about justification, was, whether it did admit of any 
xavzyaLs or xavzfjfia, in those that are justified? Boasting, 
in our language is the name of a vice, and is never taken 
in a good sense. But xavzrjais, or xav%rjpa, the words used 
by the apostle, are of an indifferent signification ; and, 
as they are applied, may denote a virtue, as well as a 

♦ Rom. iii 21, 27. Eph. if. 3, 9. t Rom. iv 2. 



90 HOLINESS NOT A PREREQUISITE 

vice. So they do, Heb. iii. 6.* But always, and in 
all places, they respect something that is peculiar in, 
or unto, whom they are ascribed. Wherever any thing 
is ascribed unto one, and not unto another, with respect 
unto any good end, there is afundamentum xo.vr^^^ a 
foundation for boasting All this, saith the apostle, 
in the matter of our justification, is utterly excluded. 
But wherever respect is had unto any condition or quali- 
fication, in one more than another, especially if it be 
of works ; it giveth a ground of boasting, as he affirmeth, 
Rom. iv. 2. And it appears, from comparing that verse 
with this, [Rom. iii. 27.] that wherever there is any 
influence of our own works into our own justification, 
there is a ground of boasting. But, in evangelical 
justification, no such boasting in any kind can be 
admitted. Wherefore, there is no place for works, in 
our justification before God : for if there were, it is 
impossible but a xai^^a, [boasting,] in one kind or 
other, before God or man, must be admitted. f I have 
enlarged the more on this particular, that the reader 
may perceive how nearly the principle opposed relates 
to the doctrine of justification ; and how much this 
capital doctrine is corrupted by that principle. 

Once more : Supposing it necessary for every sinner 
to possess more, or less, of true holiness, before he be 
authorised to believe in Christ ; it is hard to conceive 
how any one ever can believe in him. This, perhaps, 
may appear by the following considerations. Whoever 
believes in Jesus, relies on him as redeeming sinners 
from the curse of the law, and the damnation of hell. 
No one, therefore, depends upon him, till convinced of 
sin, and apprehensive of danger. Now, as nothing but 
sin exposes men to presentcondemnation, and final ruin ; 
so it is that only which renders them filthy, and vile, and 
worthless. The more any one, therefore, feels his w 7 ant 
of deliverance from the wrath to come ; the more keenly 

* See also Rom. xv. 17. 1 Cor. i 31. Gal. vi 14 with many other places- 
t Doctrine of Justification, Chap. VI. 



TO FAITH IN JESUS. 91 

sensible he must be of his complicated guilt, his great 
baseness, and his absolute unworthiness, in the sight oi 
God. While, consequently, he is persuaded, that some 
degree of holiness is previously necessary to warrant 
his reliance on Jesus Christ; he must either labor to 
reform his life, to amend his heart, and to obtain some 
righteousness of his own, as the pedestal on which to 
stand when laying hold of Christ, or sink in despair : 
and, in either case, he is far from believing on the Son 
of God. Thus, while earnestly desiring an interest in 
Christ, and considering himself as destitute of the re- 
quisite holiness, he, as the prophet speaks, labors in 
the very fire, and wearies himself for very vanity. 
Having such views of himself, and of the character 
under which only he is warranted to believe in Jesus ; 
neither the gospel, with its cheering declarations; nor 
the Mediator, with his immense fulness of blessings and 
of grace, can afford him the least relief; they being 
quite out of his reach. Because, till conscious of an 
holy disposition, or a pious turn of heart, he neither 
does, nor can consider himself as one toward whom the 
gospel wears a smiling aspect ; or as authorised to take 
the least encouragement from it. On the hypothesis 
opposed, therefore, nothing but embarrassment, and 
painful disappointment, are likely to attend him. But 
were he, by strenuous efforts, to obtain a persuasion, 
that his inclinations have taken a virtuous turn ; that his 
internal character is greatly improved ; and, under this 
consideration of himself, to conclude, that now he 
may believe in Jesus Christ ; what must be thought of 
his conduct °l Why, that he is ignorant of the gospel ; 
that he is of the works of the law;* and, that the pains 
he has taken have produced a good conceit of himself, 
rather than prepared him for faith in Jesus Christ. So 
inimical to solid peace and real holiness is the sentiment 
which I oppose, that, according to the different state of 
a person's conscience, it has a natural tendency, either 
♦Gal. ill 10. 



92 HOLINESS NOT A PREREQUISITE 

to elevate with self-righteous pride, or to depress with 
desponding fear. The former, if the great evil of sin 
be not perceived, and the conscience drowsy : the latter, 
if the mind be enlightened, and the conscience tender. 
For, as Dr. Owen has well observed, " the more spirit- 
ual any man is, the more he sees of his unspirilual- 
ness in his spiritual duties.* 

On this hypothesis there is, indeed, no such thing as 
gospel, or glad tidings, for any of those whom the 
scriptures denominate, sinners — the ungodly — the lost 
— those who are in the way to final ruin. Because, 
according to the principle against which I plead, all 
the revealed relief by Jesus Christ, is directed to those 
only whose hearts are under an holy bias. But the 
sacred writers are far from pronouncing persons of that 
character, the ungodly, or the lost : and they are equally 
far from teaching, that creatures, possessing any degree 
of true sanctity, are in danger of eternal perdition. 
For it is absurd to suppose, that our divine sovereign 
will ever send holiness to hell : or that the subjects of 
truly pious dispositions are in the road to ruin. 

Whereas, if we consider the inspired writings as ex- 
hibiting a full, free, and everlasting salvation, by Jesus 
Christ, for the chief of sinners; if we consider the 
testimony of God concerning his incarnate son, as a 
complete warrant for the most guilty and ungodly to 
believe in him; there is a revealed foundation of hope 
for the vilest of men, even when they have the strongest 
conviction of that being their proper character. The 
word of grace, respecting the perfect w T ork of Christ, 
being viewed in this light, is deservedly, and by way 
of singular eminence, called, the glad tidings. For, 
be the wants of a sinner ever so many, and his un- 
worthiness ever so great, the all-sufficient Jesus is pre- 
sented to view, as encouraging his immediate depen- 
dence, and as rejecting none that apply to him. Agree- 
ably to which Mr. Hervey says; " nothing is requisite, 
♦On the cxxx Psalm p. 345. 



OBJECTIONS ANSWERED. 93 

in order to a participation of Christ and his benefits, 
but a grant from God. 9 '* It is not under the notion, 
of being elected to everlasting life ; of possessing any 
virtuous disposition ; of being, by good habits or quali- 
ties, distinguished from other men ; of being well hum- 
bled for sin ; or of being deeply awakened in conscience, 
that sinners must first believe in Jesus. No : but as 
transgressors; as in a perishing state; and as having 
nothing t to preserve them from despair, except what the 
scripture says concerning Christ, his offices, and his 
grace. It is, at least, in this view of the gospel, and 
of Jesus as revealed by it, that the writer of these pages 
either enjoys peace, or expects felicity. 



CHAPTER III. 

OBJECTIONS ANSWERED. 

Against the sentiment for which I plead, and in 
opposition to the course of my reasoning, it has been 
strenuously urged ; " repentance includes an holy dispo- 
sition, and must precede faith in Christ." But, suppo- 
sing the priority of repentance to faith were granted, 
it would infer no valid objection to the principle here 
defended : except it were proved, that repentance must 
precede, as constituting an essential part of the sinner's 
warrant to believe in Jesus. That, however, is not 
likely to be soon evinced. 

In what light, then, is true repentance to be consi- 
dered 9 As a change of mind, or after-thought ? This, 
indeed, seems to be the literal import of the original 
word fiitavota: and that, we acknowledge, precedes faith 
in Jesus Christ. For while a sinner is either stupidly 
inattentive to his immortal interests, or expecting justi- 
fication by his own obedience, he will not come to 
* Theron and Aspasio, Vol. If. p. 374. Note Edit. 5th. 
9 



94 



OBJECTIONS ANSWERED. 



Christ. As a conviction of sin, attended with appre- 
hensions of eternal ruin ? This also, it is readily granted, 
precedes faith in Christ. For, whoever believes in Jesus, 
regards him as the only saviour from divine wrath ; 
respecting the danger of which, a conviction of sin must 
precede. Nay, we are led, by the language of scripture, 
to consider believing in Christ, as no other ih^n fleeing 
to the hope set before us, that we may escape the wrath 
to come.* That conviction of sin and sense of danger, 
should not be considered, however, as inducing God to. 
give, but as inclining us to receive: not as exciting the 
father of mercies to forgive our offences, or the compas- 
sionate Jesus to justify our persons ; but as impelling us 
to accept the provision which sovereign grace has made 
for the entirely destitute. Besides, neither that change 
of mind, nor this apprehension of danger, can be justly 
considered as an holy disposition : because they respect 
the state of the intellect, and of the conscience ; not 
that of the heart. Or, if the heart be affected, it is no 
otherwise than as a new turn is given to the operation 
of self-love : which, simply and absolutely considered, 
has no holiness in it. 

Must repentance, then, be viewed under the notion 
of sorrow for sin, and aversion to it, considered as an 
opposition to divine authority, and as a contrariety to 
divine purity 6 ? This, indeed, is that repentance which 
is connected with pardon and salvation. But then it 
may be justly queried, whether it was ever found in any 
sinner before he believed in Jesus Christ : as the follow- 
ing considerations, perhaps, may show. 

Repentance, under this notion of it, is manifestly a 
fruit of sincere esteem for the dominion of God, and 
of love to his infinite excellence. Because no one can 
be cordially grieved for opposing a government, which 
he does not esteem ; nor for his past aversion to excel- 
lence, which he does not admire. But the scriptures 
will not permit our concluding, that these pious affec- 
* Heb. vi 18. Matt, iii 7 



OBJECTIONS ANSWERED. 95 

tions are possessed by sinners, before they receive the 
truih, and believe in Christ. If we really love and 
revere God, it is because he first loved us ; because there 
is forgiveness with him; because that love, as express- 
ed in the gift of |his own son, and that forgiveness, 
through the atonement, have been more or less reveal- 
ed to us, in the glad tidings of reconciliation. All men, 
when their consciences are alarmed, being pained with 
apprehensions of eternal destruction, will sorrow for 
the consequences of sin; but none besides believers in 
Jesus mourn over and abhor its intrinsic evil. 

Genuine sorrow for sin, and self-abasement before 
God, are closely connected, in ancient prophecy, with 
faith in the bleeding Immanuel, and with reconciliation 
to our offended sovereign ; rather, they are considered 
as effects of that faith and reconciliation. For thus it 
is written ; I will establish my covenant with thee; and 
thou shalt know that I am the Lord : that thou mayest 
remember, and be confounded, and never open thy mouth 
any more, because of thy shame, whkn i am pacifie© 
toward THEE/or all that thou hast done, saith the Lord 
God — / will pour upon the house of David, and upon 
the inhabitants of Jerusalem, the spirit of grace and 
of supplications : and they shall look upon me whom 
they have pierced, and they shall mourn for him, as one 
mournethfor his only son, and shall be in bitterness 
for him, as one that is in bitterness for his first born. 
To which may be added the following words: J have 
surely heard Ephraim bemoaning himself, thus ; thou 
hast chastised me, and I was chastised, as a bullock un- 
accustomed to the yoke : turn thou me, and I shall be 
turned ;for thou art the Lord my God. Surely, after 
that I was turned, I repented ; and after that 1 was 
instructed, I smote upon my thigh : I was ashamed, 
yea, even confounded, because I did bear the reproach of 
my youth."* 

Here we have genuine sorrow for sin, considered as 
* Ezek. xvi. 62, 63. Zech. xii 10. Jer, xxxi 18. 19. 



96 OBJECTIONS ANSWERED, 

rebellion against Jehovah's government, and as abhor- 
rent from his purity. Here we behold a remembrance 
of past offences paining the conscience, and shame 
suffusing the cheeks ; confusion producing silence and 
grief almost breaking the heart. Whence is it, then, 
that inveterate rebels are thus affected, and adamantine 
hearts thus melted *? Not from denunciations of divine 
vengeance ; nor from apprehensions of endless perdi- 
tion : but from knowing, as taught by the spirit of grace, 
the import of that sublime name, Jehovah ;* from 
looking to the pierced Messiah ; and from God being 
reconciled to them. Yes, not only mercy revealed to 
the guilty, but faith in the divine testimony, a believing 
regard to the dying Jesus, and conversion to God, are 
presented to view as producing repentance. 

That the manifestation of divine benignity toward 
our apostate species, is friendly to holy sorrow; and 
that the exercise of human compassion toward disaf- 
fected neighbors, has a natural tendency to produce 
reformation, we are taught by the following remarkable 
words. The goodness of God leadeth thee to repentance 
— If thine enemy hunger, feed him; if he thirst, give 
him drink : for in so doing thou shalt heap coals of fire 
on his head.f Are the exercise of divine kindness, in 
the course of common providence, and the puny efforts 
of human compassion, for the relief of distressed fel- 
low creatures, adapted to produce repentance and re- 
formation in their different objects? then, surely, we 
may conclude, that the boundless benignity of God, 
revealed in the gospel of our salvation, must be incom- 
parably better fitted, to excite an abhorrence of sin, 
conciliate the affections to God, and produce a series 
of holy obedience. 

Further: — True repentance is the gift of Christ, con- 
sidered as the ascended sovereign and saviour of his 
church. As it is written, Him hath God exalted, with 
his right hand, to be a prince and a Saviour, for to give 

* Exod. xxxiv 5—7. Isa. xlv 21. t Rom. ii 4. xii U. 



OBJECTIONS ANSWERED. 97 

repentance to Israel, and forgiveness of sins.* Repen- 
tance and pardon, being here so intimately connected, 
and both of them represented as the gifts of Jesus Christ ; 
we are led to conclude, that real repentance for sin, 
and faith in the blood of Christ, coexist ; that godly 
sorrow supposes and includes faith in revealed mercy; 
and that both of them are the fruit of sovereign grace. 

Dr. Owen, when speaking of humiliation for sin, 
expresses himself as follows. "There is a respect in 
it to the love of God : and this breaks the heart of the 
poor returning sinner. Sorrow from the law, shuts 
itself up in the soul, and strangleth it. Sorrow from 
the love of God opens and causeth it to flow forth. 
Thoughts of sinning against the love of God, managed 
by the Holy Ghost, what shall I say !■ their effects in 
the heart are not to be expressed — true humility con- 
sists more in believing, than in being sensible of sin — let 
there be no mistake : there can be no evangelical sense 
of sin, and humiliation for it, where there is not union 
w r ith Christ. Zech. xii. 10. — it is the soul's application 
to God for forgiveness, and not its sense of sin, that 
gives unto God the glory of his grace. No repentance 
is acceptable with God, but what is built, or leans, on 
the faith of forgiveness. God expressly declares in the 
scripture, that the forgiveness that is with him, is the 
foundation of his prescribing repentance unto man. 
One instance may suffice, Isa. lv. 7. Legal repentance, 
which precedes gospel faith, and is without it, is nei- 
ther a disposition, preparation, nor condition of our 
justification."* 

Thus Mr. James Hervet : " Repent ye and believe the 
gospel. This may be the meaning of the exhortation. 
Repent ; relinquish all your wrong notions, relating to 
the way and manner of finding acceptance with the 
deity. Believe the gospel ; which opens a most unex- 
pected avnuue, for the communication of this blessing. 

* Acts v 31. 

t On cxxx Ps. pp. 51, 63, 64, 137. 140. Doctrine of Justification, Chap. L 

9+ 



98 OBJECTIONS ANSWERED. 

Which brings you glad tidings of a salvation, fully 
procured by the incarnate God, and freely offered to 
the unwoithy sinner. The word, you know, is fiftfa- 
voBvts : which, in its primary signification, denotes not 
so much a reformation of conduct, as a change of 
sentiment. Suppose it to signify a reformation of 
conduct ; the meaning then may be as follows. Repent ; 
forsake all your vices, and all your follies ; mortify 
every evil temper, and renounce every evil way. In 
order to render this practicable, believe the gospel; 
wherein a Saviour is preached and displayed. Who 
makes peace for such offenders ; reconciles them to 
God ; and obtains eternal redemption for them. This 
will sweetly withdraw your affections from iniquity, 
and sweetly attach them to the blessed God. Whereas, 
without this powerful expedient, you will never be de- 
livered from the pleasing witchcraft of your lusts. Sin 
will always have the dominion over you, so long as you 
are under /fie law, and not under grace. Repentance, 
thus understood, is not the condition of obtaining sal- 
vation, but the fruit of salvatvm itself — / came, not to 
call the righteous, but sinners to repentance. Many 
persons, I am apt to suspect, mistake the meaning of 
this sweet passage ; and turn the freely flowing benefits 
of the gospel, into the rigorous requirements of the law. 
They reckon, our Lord's calling to repentance, is like a 
schoolmaster calling the youtiis to their task ; or like a 
householder calling his servants to their work. Where- 
as it is like Joseph, the governor of Egypt, calling his 
brethren, each to receive a suit of apparel, and all 
to partake of his hospitable banquet. Christ, as a 
Saviour, is the greatest of benefactors. When, there- 
fore, be calls to repentance, his intention is, not to de- 
mand, but to bestow ; not to enjoin, but to impart. 
He is exalted, says the apostle, to give repentance.* 
Thus Mr. Thomas Boston; u the subject of true 

* Eleven Letters to Mr. J. Wesley, pp. 114. 115. Theron and Aspasio, 
Tol. Ill, pp. 330, 331. Note, Edit. 5th. 



OBJECTIONS ANSWERED. 99 

repentance is a convinced, believing, soul. An uncon- 
vinced sinner cannot be a true penitent; for what the 
eye sees not, the heart ru°s not Neither can an un- 
believing sinner be so ; for without faith the heart may 
be rent for sin, but not from it — faith is the spring 
and source of repentance : so that though the graces 
of faith and repentance are given together and at once, 
in respect of time ; yet, in the order of nature, faith 
goes before repentance, and the acting of faith goes 
before the exercise of repentance : and he that would 
repent, must first believe in Christ, that he may re- 
pent. Then, it is not gospel doctrine, that Christ wilt 
receive none but true penitents ; or that none but such 
have a warrant to embrace Christ, by faith. For sensi- 
ble sinners to think that they dare not, and ought not, 
to believe and embrace Christ, till they be more deeply 
humbled, and do more thoroughly repent of their sins 
and, in a word, be more jit to receive him ; is but a gild- 
ed deceit, and a trick of the false heart. The more 
faith, the more repentance ; as, the fuller the spring is, 
the streams run with the more vigorous current."* 

It is objected, u though it be not necessary for a 
sinner to know that be is born a^ain. before he believe 
in Jesus Christ; yet regeneration itself must precede 
faith. For the heart of a sinner being naturally in a 
state of enmity to the divine character, he will never 
turn to God, while in that situation, for pardon and ac- 
ceptance." In answer to which, the following par- 
ticulars are proposed for consideration. 

Before this objection can be justly considered as valid, 
it must be evinced, not only, that regeneration precedes 
faith ; but also that it is necessary to authorise a sinner's 
reliance on Jesus Christ: than which, few sentiments 
are more foreign from the genuine gospel. 

Regeneration must precede faith. This, though as- 
sumed as a certain fact, may be justly doubted: for the 
page of inspiration does not warrant our supposing, 
that any one is born of God, before he believes in Jesus 
* Works, pp. 608—610. Edinb. 1767. 



100 OBJECTIONS ANSWERED. 

Christ ; or, that regeneration is effected by the Holy 
Spirit, without the word of grace. For we are taught, 
by the sacred writers, to consider the word of truth, 
with regard to adults, as the mean of regeneration, and 
of many other happy effects. They teach, for instance, 
that it is the instrument of enlightening the mind, of 
aivakening the conscience, and of softening the heart. 
"The entrance of thy word giveth light. The word 
of God is quick and powerful, and sharper than any 
two edged sword, piercing even to the dividing asunder 
of soul and spirit, and of the joints and marrow. Is 
not my word like as fire 9 saith the Lord ; and like a 
hammer, that breaketh the rock in pieces.""* That it 
is the instrument, or seed, of regeneration. " The dead 
shall hear the voice of the Son of God, and they that 
hear shall live. The words that I speak unto ycu, they 
are spirit, and they are life. In Christ Jesus I have 
begotten you through the gospel — of his own will begat 
he us with the word of truth, that we should be a kind 
of first- fruits of his creatures. Being born again, not of 
corruptible seed, but of incorruptible, by the word of 
God, which liveth and abideth forever. "f That they 
only, who believe in Christ, are the children of God. 
As many as received him, to them gave he power to 
become the sons of God, even to them that believe on 
his name. Ye are all the children of God by faith in 
Christ Jesus — whosoever believeth that Jesus is the 
Christ, is born of God. "J That it is the mean, in the 
hand of the spirit, of conversion, of sanctification, and 
of salvation. Of conversion : "the law of the Lord 
is perfect, converting the soul. He called you by our 
gospel, to the obtaining of the glory of our Lord Jesus 
Christ.'' Of sanctification : " he that received seed 
into the good ground, is he that heareth the word, and 
understandeth it ; which also beareth fruit. Sanctify 

* Ps. cxix 130. Heb. iv. 12. Jer. xxiii. 29. 

tJohn v. 25. (Vide Lampium in loc.^ John vi 36. I Cor. ir. 15- 
James i. 18. 1 Pet. i. 23. 
X John i 12. Gal. ui. 26. UohnvL 



OBJECTIONS ANSWERED. 101 

them through thy truth : thy word is truth — that they 
also might be sanctified through the truth — thanks be 
to God, that whereas you were the servants of sin, ye 
have obeyed, from the heart, the model of doctrine 
into which ye were delivered. The new man, which 
after God is created in righteousness and holiness of 
the truth — ye have purified your souls in obeying the 
truth, through the spirit." Of salvation : " the gospel 
of Christ — is the power of God unto salvation, to every 
one that belie*' eih — the engrafted word, which is able 
to save your souls."* 

We are further taught, that the primitive christians 
loved one another for the sake of evangelical truth. 
" The elder unto the elect lady and her children, whom 
I love in the truth : and not I only, but also all they 
that have known the truth ; for the truth's sake, which 
dwelleth in us, and shall be with us forever — the elder 
unto the well beloved Gaius, whom I love in the truth. " 
That they considered one another as happy, and rejoiced 
in that happiness, in proportion as they lived under the 
influence of divine truth. "I rejoiced greatly that I 
found of thy children walking in truth — I rejoiced great- 
ly, when the brethren came and testified of trie truth 
that is in thee, even as thou walkest in the truth — I 
have no greater joy than to hear that my children walk 
in truth — Demetrius hath good report of all men, and 
of the truth itself."f 

Once more : — The apostles frequently describe merely 
nominal Christians, and ungodly persons in general, 
by their not knowing, not loving, or not possessing, 
the truth. " They received not the love of the truth, 
that they might be saved — that they all might be 
damned who believed not the truth — men of corrupt 
minds, and destitute of the truth- — if God, peradventure, 
will give them repentance to the acknowledging of the 

♦Psalm xix 7. 2 Thess, ii 14. Matt. xiii. 23. JolnxviH, 19. Rom 

vi 17. (See Doddridge on the place.) Eph. iv 2i. t>i; ct\»d-axg.] 1 
Pet. i 22. Rom.ilGf James i 17. t 2 John i 8, 10. ii 4 . 



102 OBJECTIONS ANSWERED. 

truth — ever learning, and never able to come to the 
knowledge of the truth — if we say that we have no sin, 
we deceive ourselves, and the truth is not in us — if we 
say that we have not sinned, we make him a liar, and 
his word is not in us — he that saith, I know him, and 
keepeth not his commandments, is a liar, and the truth 
is not in him."* 

Such is the language of inspiration, relative to the 
high importance of revealed truth, in the great plan of 
salvation by Jesus Christ ! Hence it appears, that few 
things are more evidently contained, or more strongly 
asserted in scripture, than the instrumentality of divine 
truth in the regeneration of sinners. It is there de- 
scribed as the honored mean, as the seed of God,\ by 
which the Holy Spirit effects the regeneration, the 
sanctification, and the consolation of those that are , 
saved. But it is impossible for us to conceive of the 
mind being enligtened, of the conscience being relieved, 
of the will being regulated, and of the affections being 
purified, by the word of truth, any further than it is 
believed. I conclude, therefore, that regeneration is 
not, in order of time, previous to faith in Christ. Con- 
sequently, as they are the ungodly whom the spirit 
regenerates by the truth, so persons of that character 
are warranted to believe in Jesus. 

It is not requisite for a sinner to know that he is 
born again, before he believe in Jesus Christ. But, if 
it be a fact, that regeneration itself is previously neces- 
sary to faith in Christ ; whoever is persuaded of that 
fact, and ardently concerned about his eternal happi- 
ness, cannot forbear to investigate the state of his own 
soul, respecting regeneration, with much the same so- 
licitude as if he considered being born again, under 
the notion of his warrant to rely on Jesus Christ : and 
thus his conscience must unavoidably be embarrassed, 
respecting his permission to believe, until he become 

* 2 Thess. ii 10 19. 1 Tim. vi 5. 2 Tim. ii 25. iii 7. 1 John i 8, 10 ii 4. 
1 1 Pet, i 23, 24, 25. 1 John iii. 9^ 



OBJECTIONS ANSWERED. 103 

persuaded of his regeneration. Nay, on supposition 
that the heart must be renewed, previous to believing 
the gospel, and to any degree of dependence upon the 
atonement ; it seems as if sinners ought always to in- 
quire into the state of their own hearts, and to have 
evidence of their being renewed by divine influence, 
before they can, without presumption, expect the least 
benefit from Jesus Christ. I said, without presumption, 
For, according to the sentiment here opposed, it would 
he presumption — it would argue a criminalforwardness, 
in any one to rely on Christ for acceptance with God, 
before he perceived the marks of regeneration attend- 
ing his tempers and conduct. — It is readily granted, 
that the hearts of sinners are, by nature, strongly dis- 
affected to the divine character; and that while under 
the power of this enmity, they are far from God. But 
the energy of the spirit applying the word of reconcilia- 
tion to their hearts, the truth is believed, and their 
enmity subdued, in the same instant. According to 
that saying, ye shall know the truth, and the truth shall 
make you free — free, from guilt on your consciences, 
and from reigning enmity in your hearts. 

Still further to prove and illustrate the instrumentali- 
ty of divine truth, in the regeneration and sanctifica- 
tion of sinners, the following quotations are pertinent. 
Thus Mr. Charjsock : — " we are new-created by the 
spirit of God infusing faith into us. Faith is of abso- 
lute necessity to regeneration. The gospel is the in- 
strument whereby God brings the soul forth in a new 
birth. The scripture doth distinguish the efficient and 
instrumental cause, by the prepositions ex, or *!, and 
S«*. When we are said to be born of the spirit, it is 
(John iii. 5.) ex 7tvevy,ato$(\ John iii. 9.) ex ®eov, (I John 
v. \.) never 8ta rtvev^cmo^ or 8ux ®sov : but we are no 
where said to be born of the word, or begotten of the 
word; but $t<* %oyov< by, or with, the word, (I Pet i. 23.) 
and 6«* cvayysMov, (1 Cor. iv. 15.) I have begotten you 



104 OBJECTIONS ANSWERED. 

through the gospel. The preposition «*, or «?, usually 
denotes the efficient, or material cause ; $«*, the instru- 
ment, or means, by which a thing is wrought. Sin 
entered into the heart of Eve by the word of the devil ; 
grace enters into the heart by the word of God. That 
entered by a wurd of error; this by a word of truth. 
Ye are clean through the word I have spoken to you : 
(John xv. 3.) whereby our Saviour means the word out- 
wardly preached by him ; for it was the word spoken 
by him. Not that it had this efficacy of itself, but as 
an instrument of their solidification, rendering them 
ready to every good work. The holiness therefore 
which it begets, is called the hol'ness cf truth: (Eph. 

iv. 24.) opposed to the fn^uiai? rr^ anaTJjj, lusts of 

deceit, verse the twenty-second. Lusts grow up from 
error and deceit ; and holiness of the new man grows 
upfrom truth. If the spirit quicken, [or excite spiritual 
diligence,] it is by some gospel precept ; if it comforts, 
it is by some gospel promise ; if it startles, it is by some 
threatening in the word : whatsoever working there is 
in a Christian's heart, it is by some word dropping 
upon it. The spirit makes the word, not only the fire 
to kindle the soul, but the bellows to blow : it is first 
life, then liveliness to the soul. It is through the word 
he begets ns. and through the word he quickens us : 
thy word hath quickened me. It is by the word, God 
gathers a church in the world ; by the same word, he 
sanctifies it to greater degrees. (Eph. v. 26.) It is 
the seed whereby we are born ; the dew whereby we are 
refreshed. As it is the seed of our birth, so it is the 
milk of our growth, 1 Pet. ii. 2."* 

Thus Dr. Owen: — "this [regeneration] is wrought by 
the word 1 Pet. i. 23. He are born again, not of 
corruptible seed, but of incorruptible, by the word of 
God. Wherein, not only the thing itself of our re- 
generation by the word, but the manner of it also, is 
declared. It is by the collation of a new spiritual life 
• Works, Vol. II pp. 43 3 509, 155. 158. Edit. 2d, 



OBJECTIONS ANSWERED. 105 

upon us, whereof the w r ord is the seed. As every life 
proceeds from some seed, that hath in itself virtually 
the whole life to be educed from it, by natural ways 
and means ; so the word in the hearts of men, is turned 
into a vital principle, that, cherished by suitable means, 
puts forth vital acts and operations. By this means we 
are born of God, and quickened, who by nature, are 
children of wrath; dead in trespasses and sins. So 
Paul tells the Corinthians, that he had begotten them, 
in Jesus Christ, by the gospel It is the instrument of 
God for this end ; and mighty and powerful, through 
God, it is for the accomplishment of it. 55 * 

The same excellent author, when speaking of sancti- 
fication by the truth, says: — " there is a great answera- 
bleness and correspondency, between the heart of a 
believer, and the truth that he doth believe. As the 
word is in the gospel, so is grace in the heart : yea, they 
are the same thing variously expressed. ^Rom. vi. 17.) 
You have obeyed from the heart, si$ov7tap*8o§ri?s hvhov 
StSa*^, the form of doctrine delivered unto you. As our 
translation doth not, so I know not how, in so few words, 
to express that which is emphatically here insinuated 
by the Holy Ghost. The meaning is, that the doctrine 
of the gospel begets the form, figure, image, or like- 
ness of itself, in the hearts of them that believe. So 
they are cast into the mould of it. As is the one, so 
is the other. The principle of grace in the heart, and 
that in the icord, are as children of the same parent, 
completely resembling and representing one another. 
Grace is a living word, and the word is figured, limned 
grace. As is regeneration, so is a regenerate heart : 
as is the doctrine of faith, so is a believer. And this 
gives great evidence unto, and assurance of the things 
believed. First, the truth is in Jesus : then it is ex- 
pressed in the word. This word, learned and believed, 
becomes grace in the heart, every way answering unto 
the Lord Christ his image, from whom this transform- 

* On Heb. ii 2, 3, 4. p 178. 
10 



106 OBJECTIONS ANSWERED. 

ing truth did thus proceed. Nay, this is carried by the 
apostle yet higher, namely, unto God the father himself, 
whose image Christ is, and believers his, through the 
word, 2 Cor. iii. 18. iv. 6. Regeneration doth not, in 
order of time, precede the soul's interest in the forgive- 
ness that is with God, or its being made partaker of the 
pardon of sin. I say no more but that it doth not pre- 
cede it in order of time; not determining which hath 
precedency in order of nature. That, I confess, which 
the method of the gospel leads unto, is, that absolution, 
acquitment, or the pardon of sin, is the foundation of 
the communication of all saving grace unto the soul, 
and so precedeth all grace in the sinner whatever. It 
is hence evident, that an assurance of being regenerate 
is no way previously necessary unto the believing of 
an interest in forgiveness ; so that although a man have 
not the former, it is, or may be, his duty to endeavor 
the latter. When convinced persons cried out, what 
shall we do to be saved? the answer was, believe, and 
you shall be so. Believe in Christ, and in the remis- 
sion of sin by his blood, is the first thing that convinc- 
ed sinners are called unto. They are not directed first 
to secure their souls that they are born again, and then 
afterward to believe. But they are first to believe, 
that the remission of sin is tendered to them in the 
blood of Christ; and that by him they may be justified 
from all things, from which they could not be justified 
by the law. Nor, upon this proposition, is it the duty 
of men to question whether they have faith, or no, but 
actually to believe: and faith, in its operation, will 
evidence itself. See Acts xiii. 38, 39."* 

Again, he says : "the whole matter of sanctification 
and holiness is peculiarly joined with, and limited unto, 
the doctrine, truth, and grace of the gospel : for holi- 
ness is nothing, but the implanting, writing, and reali- 
sing the gospel in our souls. Hence it is termed 
05**017$ t^j a^s-ftaj(Eph. iv. 24.) The holiness of truth; 

* On the hundred and thirtieth Psalm, pp. 160, 161, 339, 340. 



OBJECTIONS ANSWERED. 107 

which the truth of the gospel ingenerates, and which 
consists in a conformity thereunto : and the gospel itself 

is a%rj$£La rj xat' evaepsiav, (Tit. 1.1.) The truth which 

is according to godliness ; which declares that godli- 
ness and holiness which God requireth. The prayer 
also of our Saviour, for our sanctification, is conformed 
thereunto. (John xvii. 17.) Sanctify them in (or by) thy 
truth; thy word is truth: and he sanctified himself for 
us, to be a sacrifice, that we might be sanctified in the 
truth. This alone is that truth which makes us free ; 
(John viii. 12.) that is, from sin and the law, unto 
righteousness in holiness. It belongs neither to nature, 
nor the law, so as to proceed from them, or to be effect- 
ed by them. There neither is, nor ever was in the 
world, nor ever shall be, the least dram of holiness, but 
what, flowing from Jesus Christ, is communicated by 
the spirit, according to the truth and promise of the 
gospel. There may be something like it, as to its out- 
ward acts and effects, (at least, some of them ;) some- 
thing that may wear its livery in the world, that is but 
the fruit of men's own endeavors, in compliance with 
their convictions ; but holiness it is not, nor of the same 
kind or nature with it."* 

Respecting the word of truth as the instrument of 
regeneration, it has, to the following purpose, been 
objected: — "they who consider divine truth as the mean 
of regeneration must grant, that it is by the Holy Spirit 
the word is introduced into the mind, in order to its 
having such an effect — that some operation of the 
spirit on the understanding takes place, in order so to 
change it, as to receive the word. And, that this opera- 
tion precedes the entrance of light into the mind. Con- 
sequently, that the change by which the mind is pre- 
pared to receive the light, is not effected by means of 
the word : and yet, in that very change men are bom 
of the spirit ."f 

* Discourse concerning the Holy Spirit, B. IV. Chap. i. § 8. See Mr. 
T. Scott's Essays on the most important subjects in Religion, p 21. 
t Mr. S. Hopkin's two discourses, pp. 112, 113. 



108 OBJECTIONS ANSWERED. 

According to this view of the subject, the word of 
truth, having no influence, is of no use, in the work of 
regeneration ; the salutary and important change being 
produced entirely without it. Either, therefore, by 
those expressions, born again, the objector must intend 
something very different from what is meant by them in 
scripture ; or he is not far from contradicting the express 
determination of inspired writers : as appears by vari- 
ous passages already adduced. To imagine that a pre- 
paration of the mind, merely to receive the truth, is a 
change so great as to answer those emphaiical expres- 
sions, regeneration, bom again, born of the spirit, born 
of God, and a new heart ; is, I think, very unwarrant- 
able. Because, on that supposition, the change denoted 
by being born of the spirit, takes place merely in the 
intellect, or thinking faculty ; not at all in the will, or 
the heart. But, whatever light any person may have 
in his mind, the scriptures never teach us to consider 
him as born of the spirit, except his heart be renewed, 
so as to love God and approve of his ways. Nay, the 
author himself confirms my assertion, by elsewhere 
saying ; iC this regeneration of which I am speaking con- 
sists in a change of the will or heart — I have good 
grounds to assert, that in regeneration the will, or heart 
is the immediate subject of the divine operation, and so 
of the moral change that is effected thereby."* Though 
I understand all mysteries, and all knowledge, and 
havenot love, I am nothing. The glorious God, however, 
is not loved by apostate creatures, unless as revealed 
in Jesus Christ, and by the gospel. 

It is too hastily assumed, that the mind is preparedo 
receive the light of spiritual knowledge, previous to the 
truth having any influence upon it. For, may not the 
Holy Spirit, without any antecedent operation, apply 
divine truth, or the sense and meaning of the word ; so 
as to enlighten the understanding, impress the con- 
science, and effect the hearth May not that omnipo- 
tent agent, without any previous preparation, attend 

* Page 57, 58. 



OBJECTIONS ANSWERED. 109 

his own word with such energy, as to irradiate the mind, 
subdue the will, and give a new turn to the whole soul 1 
Nay, do not the scriptural passages already produced, 
naturally lead us to conclude, that this, with regard to 
regeneration, is a fact? If there be not an aptitude 
in the word of truth, as an instrument in the hand of 
God, to produce this great moral change, why is that 
word compared to light, called a two-edged sword, 
and represented as giving life? When the apostle 
aays, 1 had not known sin bat by the law ; and, the law 
worketh wrath;* does he not intend to inform us, that 
the divine precepts, and their awful sanction, are means 
by which the Holy Spirit convinces of sin, and alarms 
the conscience ? So, when David says, thy word hath 
quickened me ; and when our Lord prays, sanctify them 
through thy truth ;f must we not consider them as 
teaching, that the word of grace is the mean of pro-' 
ducing comfort, and of promoting holiness °l When 
Paul speaks of life and immortality being brought to 
light by (6ta) the gospel ; and of Gentiles being made 
partakers of the promise in Christ by the gospel ;J does 
he not intend to represent the doctrine of redemption 
by Jesus Christ, as the great mean by which that light, 
and this promise, came to be enjoyed by us 9 Why, 
then, should we affix a different sense to similar language, 
respecting the work of regeneration, in the texts before 
adduced, from the writings of Paul, of James, and of 
Peter 6 ? Why, when the word of truth, or the gospel 
of divine grace, is represented as that by which sinners 
are born again — as the very seed of regeneration 
— should the words receive a qualified interpretation, 
so as to mean something, which the author to whom I 
advert does not consider as regeneration, properly so 
called 9 To be of the truth; to be of faith; and to be 
of God;§ are various forms of expression, to exhibit 

* Rom. vii 7. iv 15. t Psalm cxix 50. John xvii 17, 19. 1 9 Tim. 
1 10. Eph. iii 6. 

§ John xviii37. 1 John iii 19. Gal. iii 9. John viii 47. 1 John iii 10. 
ir3,6. v. 19. 3 John 11. 

10+ 



110 OBJECTIONS ANSWERED. 

the same spiritual character in different points of light. 
Is any one represented as of God? he is to be viewed 
as born of the spirit. Is he said to he of faith ? we 
must regard him as believing in Jesus. Is he describ- 
ed as of the truth? we must consider him as having 
received the gospel, and as living under its influence. 
But, according to the objection under our notice, a 
person may be of God, yet neither be of faith nor or 
the truth. 

Besides, for an awakened sinner to be persuaded, 
that regeneration is prior to faith in Jesus, and that it 
is effected without the instrumentality of divine truth ; 
is adapted to give an injurious direction to his prayers 
and his expectations, respecting that affair. The 
former: because if he pray agreeably to that idea, it 
will be for something under the notion of regeneration, 
in which the knowledge of Christ, and a regard to his 
atonement, have no concern. Consequently, for some- 
thing which leaves him at a distance from wisdom, and 
from happiness. The latter : because neglecting the 
testimony of God concerning Jesus, he will be ready 
to look for some secret, and enthusiastical impulse, 
to produce the important change. Two evils, these, 
of no small consequence, in whomsoever they are found. 

Once more: — This author himself, I think, must admit 
that satan laid the foundation of his kingdom among 
men, by the use of language replete with infernal false- 
hood. But, if so, it cannot be absurd to maintain, that 
the spiritual dominion of Christ, in the hearts of sinners, 
commences under the salutary operation of divine truth. 
If the father of lies, by words of deceit, without any 
previous physical influence on the mental powers, pol- 
luted the imagination, obscured the understanding, 
and corrupted the heart of Eve, when in her primitive 
state, and under a strong bias to obedience ; which, I 
presume, this writer will acknowledge : why should he 
deny, that the Holy Spirit, by the word of truth, with- 
out any preparatory agency on the soul, enlightens the 



OBJECTIONS ANSWERED- 1 I 1 

mind, impresses the conscience, and gives a new turn 
to the heart of one that is dead in sin °l 

That our first parents, in their innocent state, were 
under a powerful predilection for whatever was morally 
right, must be allowed ; except we deny their being 
created in a state of complete rectitude : and that no 
divine agency upon their minds, or their will, was em- 
ployed to produce a compliance with satan's tempta- 
tion, must be granted ; unless the Most Holy be impi- 
ously considered as the author of sin. The propensities 
of their nature, therefore, in favor of communion with 
God, and of obedience to him, we may justly conclude, 
were not less powerful than those in the hearts of their 
degenerate offspring, are to objects quite the reverse. 
Consequently, as the first inclination to evil, in the 
human heart, when perfectly pure was produced, with- 
out any previous physical influence, by the lie of satan; 
we are led, by analogy, equally as by the language of 
scripture, to consider the first holy tendency, in a heart 
that is totally corrupt, as produced by the truth of God, 
without any preparatory agency. 

This argument from analogy is the more observable, 
as it arises from the only fact of the kind, that ever did, 
or ever will take place among men. It may be rendered 
more conclusive, however, by remarking, that though 
the scriptures teach us to consider depravity as first 
produced in the holy hearts of our paradisical proge- 
nitors, merely by the operation of satan's falsehood; 
yet the same infallible writings lead us to conclude, that 
evangelical truth is only the mean of renewing depraved 
hearts, or of turning them to God. Were it demon- 
strated, therefore, that the vigor of holy tendencies, 
in the pure nature of our original parents, was much 
less than that of depravity, in the hearts of their 
posterity ; we might, nevertheless, adopt a principal of 
reasoning, repeatedly employed in the writings of 
Paul, and say : if the language of deceit, from the 
lying lips of satan, without any previous influence, 
was capable of corrupting an holy heart, and of pro- 



113 OBJECTIONS ANSWERED. 

ducing actual disobedience ; much more* is divine truth, 
in the hand of the sacred spirit, able to renew depraved 
hearts, and to produce a course of obedience. 

The author to whom I refer, still further objects ; — 
"there must be knowledge and approbation of the divine 
character and law, and a sight and sense of the ill 
desert of sin, before there can be any true knowledge 
of the Mediator and faith in him. It is certain to a 
demonstration, that they who are not heartily reconciled 
to God and his law ; and do not hate sin, or abhor 
themselves for it, do not know, and are not reconciled 
to the grace of God through Christ : nor can they attain 
to the latter, if not first brought to the former ; but will 
remain eternally enemies to both."t Here we have, if 
I mistake not, various unguarded assertions, which cor- 
rupt the gospel, and have a pernicious tendency. 

There must be knowledge of the divine character, before 
there can be any true knowledge of the Mediator. But 
whence is that knowledge of the divine character to be 
derived °! From the glad tidings of salvation 9 That 
is contrary to the principle on which this author mani- 
festly here proceeds. For, according to his theology, 
the divine character must be known and approved, 
before the gospel be either known or understood — before 
we have the least spiritual acquaintance with Jesus, or 
any dependence on his atoning death, for pardon and 
peace. This, however, is apparently contrary to the fol- 
lowing divine declarations. No man knoweth the son, but 
the father ; neither knoweth any man the father, save 
the son, and he to whom the son will reveal him. The 
only begotten son, who is in the bosom of the father, he 
hath declared him — to give the knowledge of the glory 
of God, in the face of jesus christ. We all, in an 
unveiled face, \ beholding as in a glass the glory of 
the lord, are changed into the same imaged These 

* Rom. v 9. 10, 15, 17- Heb. ix 13, 14. 

\ Mr. Hopkin's Two discourses, pp. 24, 25. Note. 

X avax£xa7.vfifx£vw rtpotftortw. 

§ Matt, xi 27. John i 18. 2 Cor. iv 6. 2 Cor. iii. 18. 



OBJECTIONS ANSWERED. 113 

infallible sayings plainly denote, that the divine charac- 
ter neither is, nor can be known by us, except as revealed 
in the person and work of our great Mediator. But, 
were the position on which I animadvert founded in 
fact, we should have little occasion for the glad tidings 
of salvation, and the death of Jesus, in order to learn 
the true character of God. 

Whence, then, if not from the doctrine of redemp- 
tion, is the knowledge under consideration to be de- 
rived 9 Not, surely, from the works of creation, and of 
common providence. For then, with the ancient hea- 
thens, we must seek the Lord, if haply we may feel after 
him, like men groping in darkness, that we may find 
him* Or, must sinners, by studying the absolute 
purity, the extensive demands, and the tremendous curse 
of Jehovah's law, become acquainted with the divine 
character 9 This, indeed, seems to be our author's 
meaning : and it is readily granted, that the true nature 
of the law being well understood, furnishes, in certain 
respects, a knowledge of the divine character. For, 
by that system of moral duty, and its penal sanction, 
we are informed of the absolute dominion, the flaming 
purity, and the punishing justice of God. These, how- 
ever, constitute only a part of his character : and we 
must either know more of his peerless excellence, and 
supreme perfection, than the law reveals, or have nei- 
ther confidence in him, nor peace of conscience — nei- 
ther hope, nor holiness. 

The character of God which must be known, in order 
to our present sanctification and future happiness, 
reveals much more of his eternal excellence than is 
displayed in the moral precepts, and in their awful sanc- 
tion. For they who are not acquainted with this 
character, except so far as the violated law has taught 
them ; have no more knowledge of it than Adam had, 
immediately after his first offence, and before divine 
mercy was revealed. Our original father, at that un- 

* Acts X vii 27. 



114 OBJECTIONS ANSWERED. 

happy moment, knew enough of his maker's character 
to fill him with terror, and to drive him from the divine 
presence ; but nothing at all that excited esteem or 
veneration, confidence or love ; nor yet repentance, or 
genuine sorrow for sin, and self-abasement before his 
affronted sovereign. For we find that he, and his part- 
ner in disobedience, were thoroughly disposed, had it 
been in their power, to have exculpated themselves, by 
charging the blame upon others. The tooman whom 
thou gavest to be with me, she gave me of the tree. The 
serpent beguiled me — were their pleas ; without any 
confession of guilt, or any petition for pardon. Having 
no knowledge of the divine character, besides that 
which suited the law of their creation, and their state 
of innocence, they could have no hope, till mercy was 
revealed : and, among sinners, where there is no hope, 
there is no holiness — no abhorrence of sin, as to its 
intrinsic evil ; nor any genuine self-abasement before 
God. " For, a sense of religion, without hope, is a 
state of phrenzy and distraction ; void of all induce- 
ments to love and obedience."* 

It is in virtue of evangelical truth, of gracious promi- 
ses, and of hope, that the hearts of sinners are sanctified. 
For thus it is written ; ye have purified your souls in 
obeying the truth, through the spirit — whereby are 
given unto us exceeding great and precious promises: that 
by thrse ye might be partakers of the divine nature — 
having these promises, dearly beloved, let us cleanse 
ourselves from all filthiness of flesh and spirit, perfecting 
holiness in the fear of God — we shall be like him, for 
we shall see him as he is : and every man that hath this 
hope in him, purifieth himself, even as he is pure.\ 
Does the most holy bestow any measure of sanctifying 
influence on depraved creatures 9 it is because there is 
forgiveness with him, and as the God of peace. For 
thus the apostle prays ; the very God of peace, or the 

*Bp. Sherlock's use and intent of prophecy, p. 69. London, 1726. 
1 1 Peter i 22. 2 Pet. i iv. 2 Cor. vii. 1. 1 John iii 2, 3. 



OBJECTIONS ANSWERED. 115 

God of peace himself, sanctify you wholly * But, 
under that amiable character, he does not appear, ex- 
cept as in Christ, and as reconciling the -world unto 
himself j We may safely conclude, therefore, that he 
whose knowledge of the divine character is derived 
merely from the law, knows little more of the glorious 
God than may be learned from what is denomina- 
ted, Natural Religion) and is far from having, either 
that profound respect for him, of which this author 
speaks, or any degree of confidence in him. We are 
assured, however, that confidence in God is connected 
with a knowledge of his character. For thus it is 
written ; They that know thy name will put their trust 
in thee.% 

In what manner, then, is the character of God repre- 
sented by the pen of infallibility, so as to exhibit 
encouragement for sinners to trust in him 9 Thus the 
Eternal proclaims his most sublime name, and ex- 
plains its comprehensive import: Jehovah passed by 
before him, and proclaimed, Jehovah, Jehovah, God, 
merciful and gracious, long-suffering and abundant in 
goodness and truth; keeping mercy for thousands, for- 
giving iniquity, and transgression, and sin, and that 
will by no means clear the guilty.^ Here the Most 
High appears, as it were, in person, professedly to pub- 
lish the import of his own most glorious name ; that 
name, for the sake of which he pardons offences, and 
performs his promises ; that name, for the honor of 
which he dispenses the richest blessings on his chosen 
people, and inflicts the most awful punishment on his 
hardened enemies. || Again, the King Eternal says, 
There is no God else besides me ; a just God and a 
Saviour ; there is none besides me. Look unto Me, and 
be ye saved, all the ends of the earths Now, in these 

* 1 Thess. v 23. t 2 Cor. v 19. * Psalm ix 10. 

§ Exod. xxxiv 6, 7. See Chap, xxxiii 18, 19. 

II Psalm xxv 11. xxxi 3. lxxix 9. cix 21. cxliii 11. Isa. xlviii. 9, 1L 
Ezek. xxxvi 21. Numb. xiv. 17, 18. Psalm cxv 1. Ezek. xxxvi 22 23. 
Joshua vii 9. Ezek. xx 9. TT Isaiah xlv 21. 22. 



116 OBJECTIONS ANSWERED. 

ancient oracle , which expressly declare the divine 
character, that character appears to be as rich with 
sovereign grace, as it is bright with eternal holiness ; 
and as alluring with pardoning mercy, as it is tremen- 
dous with punishing justice. But where, except in the 
cross of Christ, are the grace and holiness, the mercy 
and justice of God, united and realized, according to 
the venerable import of these characters 9 Or how, 
except by the doctrine of redemption, shall we behold 
the cross of Christ, as exhibiting the divine character 9 
Such, however, is that name, by which the Great Invi- 
sible will be known by all his people : under which 
name, he will be trusted and loved, adored and obeyed. 
The following declarations also, enter deeply into 
the divine character, as revealed to the ancient Jewish 
church. Thou art a God of pardons ; gracious and 
merciful, slow to anger, and of great kindness. There 
is forgiveness with thee that thou mayest be feared : 
and it is with a direct view to the divine character as 
thus described, that the people of God are heard, in a 
transport of joy, to exclaim; who is a God like unto 
thee, that pardoneth iniquity, and passeth by the trans- 
gression of the remnant of his heritage ? he retaineth 
not his anger forever, because he delighteth in mercy * 
Thus is the infinite God characterised in the old testa- 
ment : nor can we suppose that his essential goodness, 
and pardoning mercy, are less conspicuous in the new. 
No: there he is characterised, the father of mercies — 
the God of all grace — the God of love — the God of hope 
— and the God of peace.f Nay, the disciple whom 
Jesus loved, gives the divine character in two single 
words. To denote the glory of supreme holiness, he 
says, God is light: and, most emphatically to express 
the infinitude of divine goodness, he says, once and 
again, God is love. J In each of these delightful and 

* Nehem. ix 17. [Margin.] Psalm cxxx 4. Micah vii 18. 
+ 2 Cor. i 3. Rom. xvi 20. Heb. xiii 20. 1 Pet. v 10. 2 Cor. xiii. 11 
Rom xv 13. t 1 John i 5. iv 8, 16. 



OBJECTIONS ANSWERED. 11? 

comprehensive Flyings, the apostle has a direct regard 
to those dis< overies which the Eternal has made of him- 
self in the work of redemption by Jesus Christ. God 
is light : God is love. These two ideas united, con- 
stitute a character supremely beautiful, and supreme- 
ly venerable — a chaiacter, which encourages confi- 
dence, excites hope, and commands reverence. This 
character expresses, in the mGst sublime and concise 
manner, the import of those ancient oracles already 
produced, from the writings of Moses, and of Isaiah. 
They that know God, as thus revealed, will put their 
trust in him. 

Sinners must approve the divine character — must be 
heartily reconciled to God and his law ; befcre they can 
be reconciled to (he grace of God. through Christ. But, 
if they be so reconciled, previous to believing in Jesus, 
and to a view of revealed mercy, it should seem as if 
they had not much occasion for either faith, or grace, 
or Christ. Because it must be admitted, that persons 
of such piety are already accepted of God, bear his 
image, and are in the way to heaven. A small degree 
of assistance from Christ, and from grace, may be 
necessary, perhaps, to expedite their progress in the 
heavenly road ; on which, without regarding sovereign 
mercy and atoning blood, they have so happily entered ; 
and to render them a little more comfortable under the 
afflictions with which they meet. But, certainly, as 
they already approve the divine character, and have 
made such advances in sanctifieation ; they cannot 
believe in Christ as justifying the ungodly, nor consider 
themselves as entirely unworthy. Because, on a com- 
parison with unregenerate persons, who have always 
constituted a vast majority of mankind, their moral 
worth is very great. For they who approve the divine 
character, and are heartily reconciled to God and his 
law, must be viewed by all the world, as the cordial 
friends, and the willing servants of God. On the prin- 
ciples of this author, therefore, we may safely assert, 
that their hearts are holy, their character honorable, 

11 



1 1 8 OBJECTIONS ANSWERED. 

and their state secure, without any dependence on 
sovereign grace, and without believing in the great 
Mediator : so that they are actually in the way to heaven, 
without regarding either grace, or Christ. Eternal 
election does not more firmly ascertain the future holi- 
ness of its objects, than being " heartily reconciled to 
God in his law," secures the everlasting felicity of all 
those to whom that character belongs. Because, being 
so reconciled, they are in possession of that holiness, 
without which, no one shall see the Lord: and, conse- 
quently, in a state of preparation for the heavenly 
world. There is not, there cannot be any more danger 
of God abandoning those to everlasting perdition, who 
are become his cordial friends ; than there is of his 
reversing the decree of election. Are multitudes of 
our species under a divine curse *? it is as rebels against 
God, as habitually disapproving of his character, and 
as disaffected to his law. Are numbers consigned over 
to final ruin ? it is as enemies to God, as hating his 
character, and as averse to his government. For, as a 
certain writer says, " nothing that loves God can perish." 
Nor, on our author's principles, is it only in a future 
state, that the characters under consideration are sure 
of blessedness. For, previous to any reliance, either 
on divine grace, or on Jesus Christ; and even before 
they are permitted to rely on the one or the other ; they 
must have a considerable degree of true happiness. 
Because it seems impossible for any reasonable creature 
to be really miserable, wherever he exist, while he 
" approves the divine character, and is heartily recon- 
ciled to God and his law." For such an one voluntarily 
sanctifies the name, the perfection, the government of 
God.* He sincerely unites with saints on earth, and 
with angels in heaven, in loving and adoring the supreme. 
As a sincere approbation of the character and govern- 
ment of God, is, in every stage of our existence, essen- 
tial to human happiness ; and as, wherever, in the wide 
creation, such an holy approbation is more or less 
♦LeT. x3. Iiauviii. 13. xxix. 23. 1 Pet iu 15. 



OBJECTIONS ANSWERED. 119 

wanting, there is a proportional degree of guilt and 
misery ; so happiness is, by divine constitution, attach- 
ed to that approbation, and must attend the person who 
" is heartily reconciled to God and his law." Nor is 
this the language of mere theory : for every believer 
knows by experience, that, whatever his afflictions and 
trials may be, he always feels himself happy, when 
conscious of his being u heartily reconciled to God and 
his law." While that is the case, he imitates our per- 
fect pattern ; and his language is, not my will, but thine 
be done. But the supposition of any one so approving 
the divine character, being so reconciled to the govern- 
ment of God, and sanctifying the Lord God in his heart, 
before he believes the gracious gospel, or depends on 
Jesus Christ, is an opinion absolutely unfounded. 

The reason of an holy disposition, or a virtuous turn 
of heart, being requisite, previous to faith in Jesus 
Christ, is thus expressed. u The necessity of the sin- 
ner's exercising virtue antecedent to his justification, 
and in order to it, is not because he needs any worthi- 
ness of his own, or can have any ; but because by this 
alone can his heart be so united to the Mediator, as to 
be the proper ground of his being looked upon and treat- 
ed as so far one with him, as that his merit and righte- 
ousness may be properly imputed to him, or reckoned 
in his favor, so as to avail for his pardon and justifica- 
tion."* 

That the principle which I oppose has a natural ten- 
dency to feed self-righteous hope, in the heart of a 
formalist, and to harrass the awakened sinner with des- 
ponding fear, has been already observed. This perni- 
cious tendency principally arises, from its corrupting 
the doctrine of justification before God. For, under 
the influence of this anti-evangelical sentiment, our 
author very plainly maintains, that something besides 
the righteousness of Christ, as revealed in the gospel, 
and freely imputed to him that believes, is absolutely 
* Mr. S. Hopkins' Two Discourses, pp. 32, 33. Note. 



120 OBJECTIONS ANSWERED. 

necessary to justification. That something, he tells us, 
is virtue, and the exercise of it — to an eminent degree; 
as we have seen under the last objection. This virtue 
he expressly pronounces necessary, antecedent, and in 
order to justification. But if so, the most high does 
not, as Paul represents him, justify the ungodly.* No : 
it is the sinner as become truly virtuous, or as possess- 
ed of moral worth. In strong contradiction to himself, 
however, this writer says ; not that the sinner " needs 
any worthiness of his own, or can have any." But, is 
nothing to be called worthiness, which does not enable 
a man to claim acceptance with God, as a legal debt ? 
Oris he ashamed of the term worthiness, while he re- 
tains the thing ? For what is the exercise of virtue? 
what is an approbation of the divine character °? what 
is an hearty reconciliation to God and his law, but moral 
worthiness / \\ hatever our author may think or say of 
these things, the generality of others, 1 doubt not, will 
consider them as exceedingly amiable, as morally ex- 
cellent, as worthy the greatest saint, and as highly ap- 
proved by the Most Holy. While this author utterly 
renounces the doctrine of Roman Catholics, respecting 
the merit of condignity ;f he seems to approve their 
notion of merit, with regard to congruity. That no- 
tion, however, was held in detestation by our old Pro- 
testant writers, both Lutherans and Calvinists, as inimi- 
cal to the doctrine of scripture; and is deservedly 
exploded by the thirteenth article of the Church of 
England. 

It is only by the exercise of this virtue, that the heart 
of a sinner can be so united to Christ, as to be the ground 
of his righteousness being imputed, for pardon and jus- 
tification. The only ground, then, on which our Lord's 
obedience can be imputed to sinners, is, — not their 
having been chosen in him, bef )re the foundation of 
the world ; not his relation to them, under the charac- 
ter of a substitute ; nor the vicarious nature of his per- 
* Rome iv 5. t Two Dkourses, pp. £0, 31. Note. 



OBJECTIONS ANSWERED. 121 

feet work ; but, their own virtue, their excellent moral 
qualities, or the goodness of their own hearts in cleav- 
ing to Jesus Christ ! Yes, they having the virtue to 
esteem Christ, God has the benignity to love them. 
But, as their virtue is not quite complete, he, to mani- 
fest his delight in virtue, and to supply its imperfec- 
tions, grants them the benefit of our Lord's imputed 
righteousness. Thus our own obedience becomes a 
pedestal, on which the righteousness of Christ may stand 
exalted ; and whence, having such an excellent basis, 
it appears to great advantage ! For, according to this 
dogma, it is by the co-operation of human worthiness, 
and of divine grace, that sinners obtain both pardon 
and justification. 

Never, to the best of my recollection, did I meet 
with a more palpable corruption of that capital article, 
justification before God, by any writer who did not ex- 
plode the doctrine of imputed righteousness, than that 
in the words to which I refer ! The doctrine of our 
author, in this respect, is indeed too nearly akin to 
that of the Schoolmen, and of the Council of Trent. For 
thus Dr. Owen, relative to the Popish doctrine of ac- 
ceptance with God. "This [first] justification, they 
say, is by faith ; the obedience and satisfaction of Christ 
being the only meritorious cause thereof. Only they 
dispute many things about preparations for it, and dis- 
positions unto it. Under those terms the Council of 
Trent included the doctrine of the Schoolmen about 
meritum de congruo"* Thus, also, Mr. James Hervey, 
when addressing Mr. J. Wesley : a What can be meant 
by, Christ shall profit you nothing, if ye be circumcised ? 
If ye make circumcision, or any thing whatever, besides 
the righteousness of Christ, necessary to your accep- 
tance with God, ye shall receive no advantage from all 
that the Redeemer has done and suffered. This is to 
halt between works and grace, between Christ and 

* Doctrine of Justification, Chap, Y Vide Chemnitium, Exam. Concil, 
Trident, p. 156. 

11 + 



122 OBJECTIONS ANSWERED. 

self: and such divided regards, he will interpret as an 
affront, rather than an acceptable homage. Indeed, 
this is, in Christians, the grand apostacy. By this they 
deny the sufficiency of their Saviour's most consummate 
righteousness — and must expect no salvation, but by 
doing the whole law. if any one say, that man is jus- 
tified only by the imputation of ( hrisVs righteousness, 
or only by the remission of sins, without the co-ope- 
ration of inherent grace and holy love, let him be 
accursed. Thus dogmatizes, and thus anathematizes, 
that Mother of falsehoods, [the Church of Rome, in the 
Council of Trent J Choose now your side. For my 
part, I renounce and abjure the proud and iniquitious 
decree. If you persist in your present opinion, there 
will be an apparent harmony between yourself and 
Rome, but an essential difference between yourself and 
Aspasio."* 

The necessity of the sinner's exercising virtue, ante- 
cedent to his justification, and in order to it ; and so 
on. How contrary this to the language of inspiration, 
relative to a sinner's acceptance with God! of which the 
following passages are a specimen. " The Pharisee 
stood and prayed thus wilh himself: God, I thank thee, 
that J am not as other men are — the Publican, standing 
afar off, would not lift up so much as his eyes to heaven, 
but smote upon his breast, saying, God be merciful to 
me a sinner. I tell you this man went down to his 
house justified rather than the other. For every one 
that exalteth himself," by pleading his own virtuous 
exercises, " shall be abased ; and he who humbleth 
himself," by sincerely confessing that he is absolutely 
unworthy, and by casting himself at the feet of sove- 
reign mercy, "shall be exalted — I am not ashamed 
of the gospel of Christ ; — for therein is the righteousness 
sf God revealed," not from one exercise of virtue to 
another, but 4i from faith to faith. The righteousness 
of God without the law," which requires the exercise 

♦ Eleven letters to Mr. J. Wesley, p 62, 256, 



OBJECTIONS ANSWERED. 123 

of virtue, is manifested — even the righteousness of God ; 
which is," not by virtue, but " by faith of Jesus Christ, 
unto all, and upon all them that believe — being justi- 
fied, " not as exercising virtue, but " freely by his 
grace — that he might be just, and the justifier," not 
of him that is virtuous, but " of him that bclieveth in 
Jesus," all sinful as he is. " Where is boasting then 9 
It is excluded, By what law !■ of works, or virtue 9 
Nay, but by the law," or doctrine " of faith. Therefore 
we conclude, that a man is justified without the deeds 
of the law," or the exercise of virtue. "If Abraham 
was justified by works," or through the co-operation of his 
own virtuous exercises, " he hath whereof to jjlory ; but 
not before God. For what saith the scripture'? Abraham 
believed God, and it was counted to him for righteous- 
ness. Now to him that worketh," in the exercise of 
moral virtue, is the reward not reckoned of grace, but of 
debt. But to him that worketh not," nor is distinguish- 
ed by virtuous exercises; " but believetii on him that 
justifieth the ungodly," and therefore entirely destitute 
of all true virtue ; " his faith is counted for righteous- 
ness. Even as David clescribeth the blessedness of the 
man, unto whom God imputeth righteousness without 
works," or virtuous exercises of the heart and life : 
" saying, blessed are they whose iniquities are forgiven, 
and whose sins are covered. Blessed is the man to 
whom the Lord will not impute sin — if they which are 
of the law," or of moral virtue, " be heirs, faith is made 
void, and the promise of none effect — therefore it is," 
not of moral virtue, but " of faith, that it might be by 
grace," independent of our own virtue ; to the end the 
promise might be sure to all the seed — as many as are 
of the works of the law," or of moral virtue, " are under 
the curse — what things were gain to me, those I count- 
ed loss for Christ. Yea, doubtless, and I count all 
things but loss for the excellency of the knowledge of 
Christ Jesus my Lord : for whom I have suffered the 
loss of all things, and do count them but dung, that I 



124 OBJECTIONS ANSWERED. 

may win Christ, and be found in him, not having mine 
own righteousness," or moral virtue, which is of the law; 
but that which is through the faith of Christ, even the 
righteousness which is of God by faith. The Gentiles 
which followed not^after righteousness ;" were not con- 
cerned about moral virtue ; have received* righteousness, 
even the righteousness which is by faith. But Israel, 
which followed after the law of righteousness, hath not 
attained to the law of righteousness. Wherefore 9 Be- 
cause they sought it not by faith, but as it were by the 
works of the law ;" or in the exercise of moral virtue, 
and by obedience to ceremonial institutes.! 

A little to illustrate the last of these passages, it may 
be observed; that though our translators have used 
the word attained, in each member of the contrast here 
formed ; the original terms employed by the apostle are 
different, and must in this connection have different 
meanings. The Jews followed after the law of righte- 
ousness ; they earnestly sought acceptance with God by 
their own obedience. But, notwithstanding all their 
exertions, they did not attain {ovx s$$ase) to the law of 
righteousness ; or to righteousness and justification by 
the law. Whereas the Gentiles, being enveloped in 
ignorance, and sunk in sensuality, followed not after 
righteousness ; had little or no concern about accept- 
ance with God, and righteousness for that purpose. 
But, though thus inattentive to their immortal interests, 
they have received, (xateiafis) as a free gift, J that righte- 
ousness which the gospel reveals,§ even the righteous- 
ness which is by faith. To attain righteousness, de- 
notes desire, design, exertion for that end. These, Paul 
informs us, the Gentiles had not : and therefore he uses 
a word answering to the term received. The Jews de- 
sired righteousness, aimed at righteousness, pursued 
righteousness, and succeeded not : the apostle, there- 

* K*<re\aC«, apprehenderunt. Vulgate, Montanus, Grotius. 
tLukexviii.il— 14. Rom. i 16, 17. iii 21— 28. iv 2— 16. Gal. iii 
10. Philip iii 8, 9. Rom. ix 30, 31. 32. 
*Rom. vl7. §Rom. i. 1G, 17. 



OBJECTIONS ANSWERED. 125 

fore, employs terms corresponding to the words, attain- 
ed not* 

" Nothing," says Dr. Owen, " seems to he more con- 
trary unto reason, than what is here made manifest by the 
event. The Gentiles who lived in sinand pleasure, not 
once endeavoring to attain unto any righteousness 
before God, yet attained unto it upon the preaching of 
the gospel. Israel, on the other hand, which followed 
after righteousness, diligently in all the works of the 
law and duties of obedience unto God thereby, came 
short of it, attained not unto it. All preparations, all 
dispositionSy all merits, as unto righteousness and justi- 
fication, are excluded from the Gentiles. For in all of 
them there is, more or less, a following after righteous- 
ness ; which is denied of them all. Only by faith in 
him who justifieth the ungodly, they attain righteous- 
ness, or they attained the righteousness of faith. For 
to attain righteousness by faith, and to attain the 
righteousness of faith, are the same thing, Wherefore, 
all things that are comprised any way in following aj \er 
righteousness, such as are all our duties and works, are 
excluded from any influence into our justification. And 
this is expressed to declare the sovereignty and freedom 
of the grace of God herein ; namely, that we are justi- 
fied freely by his grace, and that on our part all boast- 
ing is excluded. Let men pretend what they will, and 
dispute what they please, those who attain unto righte- 
ousness and justification before God, when they follow 
not after righteousness ; they do it by the gratuitous 

* Qvx, t<5§-XTi. Thus Beza on the text: " Gluae non sectabantur. 
ti fjt.n JiooKovT*. Ubi igitur opera praeparationis ? — Gentes enim non moda 
non sectabantur legem justitiae, set! etiam eamfugiebmtatque llli be'lumin- 
dixerant." With this, his Note on 1 Tim. i 13, may be compared ; where, 
amono- other things, he says. " En merita praeparationis quae profert Aposto- 
lus ! — Misericordia sum donatus, hxsh&vs. Hoc non video qui possis Latine, 
servato ordine, passivo verbo, explicare: nam miseratus nonnisi active 
dicitur. Vulgata, Misericoidiam Dei consecutus sum — Erasmus, mis- 
ericordiam adeptus sum. Neutra interpretatio mihi satis placuit. Di- 
cimur enim ea consequi et adispisci quae captamus. At Paulus Christum 
non modo non quaere bat, sed etiam crude Ussime persequebatur.*' Vide Cat- 
vinum in loc. 



126 OBJECTIONS ANSWERED. 

imputation of the righteousness of another unto them."* 
Where, now, either in the preceding, or in any other 
passages of holy writ, shall we find our author's doc- 
trine, respecting * c the necessity of a sinner's exercising 
virtue, antecedent to his justification, and in order to it ?" 
Where, in the oracles of God, is that union with Christ, 
which constitutes the proper ground of his righteous- 
ness being imputed to us, represented as arising from 
the exercise of our own virtue*} Or where, in the in- 
spired volume, do we perceive any thing said, about 
the hearts of sinners being united to Christ, previovs 
to faith in him, and justification by him 9 Nay, our 
author himself seems to contradict this, by elsewhere 
saying ; " he who believeth not in Christ, is not so unit- 
ed to him and in him, as that his merit and righteous- 
ness, may be properly imputed to him, or reckoned to 
his account. The son of God, who is equal with God, 
and is God — is ready to pardon and save all that come 
unto him ; to which all, even the most guilty and vile, 
are freely invited. "f 

"They, whom our Lord invites, and whom the gos- 
pel encourages to believe in him, are described as 
laboring under a burden ; as thirsty, and so on." 
True : but must we consider that burden, or this thirst, 
as the mark of a gracious change having taken place in 
their hearts; as an holy qualification for acceptance 
with Christ ; or as authorising them to believe in him °l 
If so, the gospel, as already proved, should be preach- 
ed to none but those who are born of God — that are, 
to a considerable degree sanctified — that are already 
in the way to heaven ; and those who are, in scripture, 
denominated sinners, have no encouragement. Where- 
as, our Lord's commission was ; preach the gospel, or 
proclaim the glad tidings, to every creature: and his 
invitation is, come, and take freely — without money 
and without price, 

* Doctrine of justification, Chap. XVIII. 
t Two Discourses, pp. 15, 91. S&. 



OBJECTIONS ANSWERED. 127 

The burden which is here meant, by our compas- 
sionate saviour, seems to be no other than guilt, op- 
pressing the conscience ; of which the awakened sinner 
labors to get rid, by means of his own devising : and 
the thirsty an earnest desire of happiness, in the attain- 
ment of such objects as cannot afford it. Now, a 
burden and a thirst of this kind are frequently experi- 
enced by those who are unregenerate, and far from 
having the least degree of holiness. Cain, for example, 
the first born of woman, felt that burden, and complain- 
ed of it, as too heavy for him to bear j* though he was, 
and continued to be, an enemy to God. Judas, also, 
experienced the weight of that burden, to an intoler- 
able degree ; sunk under its pressure ; and perished 
without remedy, f Whence it appears, that the deepest 
sense of guilt, and the most alarming apprehensions of 
eternal ruin, are, detached from other considerations, 
no evidence of love to God ; no proof of sanctifying 
influence ; nor any indication that the subjects of them 
are in the way to holiness and happiness. Yet, as Dr. 
Owen has well observed, " some, finding this sense of 
sin, with those other things that attend it, wrought in 
them, in some measure, begin to think, that now all is 
well : this is all that is of them required. They will en- 
deavor to make a life, from such arguments of comfort 
as they can take from this trouble. They think this a 
ground of peace, that they have not peace. Here some 
take up before conversion, and it proves their ruin. 
Because they are convinced of sin, and troubled about 
it, and burdened with it, they think it shall be well 
with them. But, were not Cain, Esau, Saul, Ahab, 
Judas, convinced of sin, and burdened with it 9 Did 
this profit them !■ Did it interest them in the promises 9 
Did not the wrath of God overtake them, notwithstand- 
ing 9 So it is with many daily : they think their con- 
viction is conversion ; and that their sins are pardoned, 
because they have been troubled. For a soul to place 

4 Gen. iv 13. t Matt, xxvii. 3, 4, 5. 



128 OBJECTIONS ANSWEHED. 

the spring of its peace or comfort in any thing of its 
own, is to fall short of Christ, and take up in self. We 
must not only be justified, but glory in him also. (Isa. 
xlv. 25.) Men may make use of the evidence of their 
graces ; but only as a medium to a farther end : not as 
the rest of the soul, in the least. And this deprives 
men's very humiliations of all gospel humility. True 
humility consists more in believing, than in being sensi- 
ble of sin. That's the soul's great self-emptying and 
abasing: this may consist with an obstinate resolution 
to scramble for something upon the account of self-en- 
deavours."* 

Is the henry laden sinner invited to Christ *) it is, not 
as qualified by being burdened, but as guilty and perish- 
ing, that lie must apply to the Saviour; taking all his 
encouragement so to do, from the testimony of God 
concerning Jesus. As to a thirst of happiness, it is 
natural to intelligent beings: nor does it seem possible 
for any creature to possess rational existence, without 
desiring its own happiness. But the divine oracles 
have informed us, that sinners may hunger for that which 
is not bread, and thirst for that which cannot satisfy. 

Mr. Tillinghast, in answer to this objection, says: 
11 when Christ bids those that are weary and heavy laden 
come to him, doth it therefore follow, [that] he excludes 
all others'/ I grant, such are to come : and such are 
most backward and afraid to come, and therefore called. 
But doth it follow, therefore, that no other must come ; 
and that these, and only these, are called 9 If a prince 
send forth [a| proclamation to a company of traitors, to 
Come in, and he will pardon them ; and because he knows 
that there are some few among them, that are so sensible 
of what they have done, and brought themselves into by 
their rebellion, that they will never come upon this gene- 
ral proclamation, but, for fear, will run away; he there- 
fore sends particularly to these, by name, you, and you, 
who dare not come for fear of being hanged ; come, I will 
pardon you, and you ; doth it therefore follow, because, 

* On the hundred and thirtieth Psalm, p62, 63. 



OBJECTIONS ANSWERED. 129 

they have a call, as it were by name, therefore now all 
the rest, who have a general call are excluded °l So 
here. But this fain would I know, what is the state 
and condition that souls are then in, when they are 
thus weary and heavy laden? Are they in the state 
and condition of sinners, or not 9 Righteous, or un- 
righteous 1 One [of these] they must be. If you say, 
they are not sinners, but righteous persons; then I ask, 
how came they [to be] thus 9 Is it by their being 
weary and heavy laden, barely 9 Or is it by their ap- 
plying of the promise °l If it be by their being weary 
and heavy laden, then what need you press them to 
come to Christ for justification ; when as they have the 
same by this their qualification 9 If it be by applying 
the promise, or having it applied to them ; then it will 
follow,. that, notwithstanding this their qualification, 
that they are sinners, and so remain until they apply 
the promise, or have it applied to them."* 

Thus, Mr. Thomas Boston : — " the thirst mentioned 
(Isa. lv. l.) [must not] be restricted to a gracious thirst, 
a thirst after Christ and his rigteousness. For some, 
at least, of the Ihirsting ones, to whom the offer is 
there made, are spending money for that which is not 
bread, and their labor for that which satisfieth not. 
But it is evident, that sinners duly sensible, who 
are thirsting after Christ and his righteousness, are 
not spending their money and labor at that rate ; but, 
on the contrary, for that which alone is bread, and satis- 
fieth ; namely, Jesus Christ, the true bread, which came 
down from heaven. Wherefore, the thirst there meant, 
must needs comprehend, yea, and principally aim at, 
that thirst after happiness and satisfaction which, being 
natural, is common to all mankind. Men, pained with 
this thirst, do naturally run, for quenching thereof, to 
the empty creation, and their fulsome lusts : and so they 
spend money for that which is not bread, and their 
labor, for that which satisfieth not; finding nothing 

* Six Treatises, pp. 67, 68. London, 13C3. 
12 



130 OBJECTIONS ANSWERED. 

there that can satisfy that their appetite, or thirst. As 
little is the solemn gospel offer (Matt. xi. 28.) restrict- 
ed to a certain set of men endowed with some laudable 
qualifications, going under the name of laboring and 
being heavy laden : the which do, indeed, denote the 
restlessness natural to the sinful soul of man, spending 
its labor for that which satisfieth not. Our father 
Adam left his whole family with a conscience full of 
guilt, and a heart full of unsatisfied desires. Thus we 
naturally having a restless conscience, and a restless 
heart, the soul as naturally falls a laboring for rest to 
them. And it labors in the barren region of the fiery 
law, for a rest to the conscience; and in the empty 
creation, for a rest to the heart. But, after all, the con- 
science is still heavy laden with guilt, — and the heart 
is still under a load of unsatisfied desires. So neither 
the one, nor the other, can find rest indeed. This is 
the natural case of all men : and to souls thus labor- 
ing and laden, Jesus Christ calls that they may come to 
him, and he will give them rest : namely, a rest for their 
consciences, under the covert of his blood ; and a rest 
to their hearts, in the enjoyment of God through him."* 
It has, with some degree of confidence, been demand- 
ed ; " whether, if sinners must not come to Christ as 
penitent, and as possessing an holy disposition ; they are 
to believe in him, as impenitent, and as under the reign- 
ing power of their depravity^" But this, like some 
other objections, is not pertinent. For the question is, 
what is the proper warrant for a sinner to believe in 
Jesus ^ Not, what is the state of his heart, in the mo- 
ment when he first believes 9 — Or, if the objection did 
apply, it might be answered; neither as a penitent, nor 
as an impenitent sinner : but merely under the character 
of one that is guilty and perishing. It was for such 
that Jesus died : it is to such the tidings of salvation 
were addressed by the apostles : and, therefore, such 
are encouraged to believe in Christ. The objector 
might, consequently, with equal reason have asked; 
• Works, pp. 227, 228. See also, p. 845. Note. 



OBJECTIONS ANSWERED. 131 

whether, in a public ministry, salvation by the Re- 
deemer should be exhibited to penitents, or to imperii- 
tents ; to those that have some degree of holiness, or 
to those who have none*? and then the answer would 
have been ; to neither those, nor these, respectively as 
such : but to all of them, without exception, as deserv- 
ing condemnation and final misery. Nor is there any 
reason to doubt, whether he to whom, by divine au- 
thority, salvation through Christ is preached, be war- 
ranted to believe in him. 

It has been objected, " to assert that sinners, while 
destitute of holiness, are warranted to believe in Christ ; 
is to maintain, that they are authorised to expect the 
felicity of heaven, while their native love of sin con- 
tinues in all its force, and while they are hardened rebels 
against God." But there is a great and palpable dif- 
ference between persons, while in their native state, 
being authorised to believe in Jesus ; and their being 
warranted, while in that condition, to expect final hap- 
piness. Yet this objection proceeds on a supposition, 
that whoever is encouraged by the word of grace to 
depend on Christ ; is, at the very same instant, merely 
on the same ground, and while an unbeliever, equally 
authorised to expect everlasting life : which is a gross 
mistake. For he that believes in Christ, relies on him 
as justifying the ungodly : but he who, on scriptural 
grounds, hopes for future felicity, expects it as a believer; 
as in a justified state ; as having a turn of heart, in 
some degree suited to the employments and enjoyments 
of heaven. Because, without holiness, no one shall see 
the Lord. Did Paul, for instance, believe in Jesus °l it 
was under the consideration of himself, as a blasphemer, 
a persecutor, and the chief of sinners. * Did he rejoice 
in hope? it was, as having received the atonement ;f as 
bearing the image of Christ ; and as having a spiritual 
relish for heavenly things. The sinner believes : the 
believer hopes. Nor can any man believe in Christ, and 
* I Tim. i 13—15. t Rom. v 1, 2, U. 



132 OBJECTIONS ANSWERED. 

continue a rebel against God : for sovereign mercy, 
when it relieves the conscience, alters the bias of the 
heart, and forms the character anew. God, in the ex- 
ercise and manifestation of pardoning grace to rebels, 
makes them his friends. Thus divine goodness leads 
to repentance, to holiness, and to hope of everlasting 
happiness. There is forgiveness with God, that he may 
be feared. 

"If he will maintain that the ungodly are warranted 
to believe in Jesus, there will be great danger of encou- 
raging a superficial, Antinomian faith. Because guilty 
creatures, under the power of their depravity, are much 
more likely to approve the character of Christ, when 
represented as willing to receive the altogether unholy ; 
than if he were considered as receiving none but those 
who are cordially disposed to perform the divine pre- 
cepts." 

That the sentiment for which I plead, may be prosti- 
tuted to licentious purposes ; and that, in certain instan- 
ces, it probably has been so abused, will be admitted. 
But, be that as it may, Jesus must either be so exhibited 
in a public ministry, as to suit the character, the state, 
the circumstances of apostate creatures, or there is no 
gospel for tliem. Besides, the misapplication of any 
doctrine, affords no argument against, either its truth, 
or its importance : because the most excellent doctrines, 
and the plainest passages of scripture, have been fre- 
quently abused to execrable purposes. 

This objection seems to imply, that a self-righteous 
turn of heart, and pharisaical pride, make no part of 
human depravity. For it apparently supposes, that 
there is little or no danger of sinners treating Christ 
with disrespect, except by considering him as the min- 
ister of sin : or, of their opposing the designs of divine 
grace, in any way, besides that of licentiousness. But 
it appears, from scripture, from experience, and from 
observation, that sinners are naturally and strongly in- 
clined to seek justification by the works of the law ; 



OBJECTIONS ANSWERED. J 33 

that a violent propensity to cherish the notion of self- 
worthiness, is an essential part of their natural deprav- 
ity ; and that the disrespect with which Christ is gene- 
rally treated by them, arises principally from that 
quarter. Yes, their low thoughts respecting the evil 
of sin, and the high opinion they form of their own 
character, are the chief source of that neglect with 
which they treat the divine Jesus, and of all their 
opposition to saving grace. Nay, so universal, and so 
predominant is this propensity to self-worthiness, that, 
for one who abuses the sentiment here defended, by 
converting it into an occasion of sin ; ten thousand may 
be justly considered as dishonoring Christ, and as rebel- 
ling against God, under the pernicious influence of that 
principle which I oppose. 

It is a great mistake to imagine, that ungodly men 
are so ready to adopt the sentiment for which I con- 
tend. Certain it is from the history of our Lord's 
ministry, and from the writings of Paul, that few things 
in the preaching, either of Christ, or of the apostle, 
were so offensive to persons of respectability among 
the Jews, as the doctrine which they preached, relative 
to pardon and acceptance with God. The discourses 
of Jesus, respecting divine grace, were extremely offen- 
sive to the Scribes, the Pharisees, and the reputedly 
devout in general. But, had the tenor of our Saviour's 
preaching, or of his converse among the people, been 
contrary to the principle here avowed ; it is not suppos- 
able that the Jews would have so frequently complain- 
ed of him, and objected against his conduct, as they 
did. Witness the following sayings : why eateth your 
master with publicans and sinners ? — Behold — a friend 
of publicans and sinners ! — Why do you eat and drink 
with publicans and sinners'? — This man, if he were a 
prophet, ivould have known who, and what manner of 
woman this is that toucheth him ;for she is a sinner — 
This man receiveth sinners, and eateth with them — 
They murmured saying, that he was gone to be guest 

12+ 



134 OBJECTIONS ANSWERED* 

with a man that is a sinner.* Now, it is evident, these 
murmurers and objectors were the reputedly devout; 
those who considered themselves, and were considered 
by others, as possessing virtuous dispositions and holy 
zeal : yet they were those to whom our Lord addressed 
himself in the following manner; verily I say unto 
you, that the publicans and the harlots, the most prof- 
ligate of both sexes, go into the kingdom of heaven 
before you. For John came unto you in the way of 
righteousness, and ye believed I him not ; but the publicans 
and the harlots believed him ; and ye, when ye had seen it, 
repented not afterward that ye might believe, f 

Such was the treatment of Jesus, by the most respec- 
table part of the public ; and such was his language 
concerning those who, under the fair pretext of zeal 
for holiness, rejected his doctrine, and persecuted his 
person ! With reference to whom, when arguing on 
their self-righteous principles in vindication of his own 
conduct, he spake three admirably gracious parables 
at the same time, which Luke has recorded. J Now, 
can it be supposed, with any appearance of probability, 
that the self-righteous Jews would have cast such reflec- 
tions on the character of Christ, as a public teacher, if 
he had insisted on any degree of personal holiness, as 
previously necessary to faith in revealed mercy, as the 
only ground of acceptance with God ! Had our Lord, 
in the course of his ministry, from time to time assured 
them, that every one must, prior to receiving his testi- 
mony of pardoning mercy and believing in him, be 
heartily disposed to keep the commands of God ; they 
could not, with any shadow of reason, have raised such 
a clamor against his doctrine and conduct. 

That the ministry of Paul was perfectly consistent 
with the sentiment here defended, appears from those 
objections with which he meets, and from the answers 
which he returns. Thus, for example : some affirm that 

* Matt, ix 11 xi 19. Luke v 30. vii 39 xv 2. xix. 7. 
t Matt, xxi 31, 32. t Luke xv. 



OBJECTIONS ANSWERED. 135 

we say, let us do evil, that good may come — do we 
then make void the law through faith ? — shall we con- 
tinue in sin, that grace may abound °l — shall we sin, 
because ice are not under the law, but under grace ?* — 
Such were the objections : and they imply, that, in 
the estimation of those who made them, the doctrine of 
Paul, implicitly, or by necessary consequence, vacated 
the authority of God in his law — that believers, being 
delivered from the law, as a covenant, or as prescribing 
the condition on which everlasting life is to be obtained, 
may safely continue in sin — that such continuance in 
the practice of sin, would illustrate the riches, and 
manifest the glory, of divine grace — and that, by accu- 
mulating moral evil, the highest good would be promoted. 
To such various and formidable objections was the 
doctrine of Paul considered, by multitudes, as justly 
exposed ! objections, however, which he repelled with 
abhorrence, and refuted with ease. But, could any 
person of common understanding, with the least ap- 
pearance of propriety, have made these objections to 
the gospel which Paul preached, if he had taught, that 
an holy turn of heart, a disposition to perform the com- 
mands of God, or the exercise of virtue, is previously 
necessary to warrant a sinner's dependence on Jesus 
Christ for pardon and peace H Common sense, and a 
moment's reflection, forbid the thought. For, on that 
supposition, he must have laid the foundation of ex- 
pecting any spiritual benefit from Christ, in ihe previous, 
personal holiness of every sinner who applies to him: 
which would have subverted the whole of his doctrine, 
respecting the justification of sinners before God. Has 
it been usual — I appeal to the intelligent reader — has 
it been usual, in modern times, for the doctrine of re- 
ligious teachers to be charged with such consequences, 
or to be opposed by such objections ; when it was no- 
torious, that they firmly insisted on the necessity of 
every one exercising virtue, or possessing some degree 
* Rom. iii. 7, 8, 31. *i. 1, 15. 



136 OBJECTIONS ANSWERED. 

of true holiness, in order to warrant a reliance on Jesus 
Christ for pardon and acceptance °! Was any teacher 
of religion ever charged with making void the law ; or 
with implicitly saying, let us do evil, that good may 
come; by those who heard his discourses, or perused 
his writings, in which he maintained, that no sinner is 
authorised to believe in Christ, until he is disposed to 
observe the divine precepts? Surely not ! or, if a fact, 
the objector's conduct must be considered as the effu- 
sion of mental imbecility, as a violent paroxysm of 
prejudice, or as the virulence of deliberate malice. 

But if, on the contrary, we understand Paul as main- 
taining, that Christ with all his fulness of spiritual bles- 
sings, is free, perfectly free for the vilest; if we con- 
sider him as encouraging the chief of sinners, merely 
under the character of perishing wretches, to rely on 
Jesus for their immediate acceptance with God, and as 
giving them assurance that, in so doing, they shall not 
be disappointed ; if we further consider the apostle as 
teaching, that the justification of sinners is merely, en- 
tirely, absolutely on the ground of our Lord's vicarious 
obedience imputed ; then we perceive the true source of 
these objections. For that doctrine, in the eyes of all 
whose hearts are levened with legal pride, will ever be 
treated as an insult on moral virtue ; as inimical to the 
divine law ; and as having the most licentious tendency. 
The same doctrine, it is apparent is opposed by similar 
objections in our own times : but wisdom is justified of 
her children. 

The principle for which I plead will be further con- 
firmed, if we take into consideration those replies which 
the apostle made in defence of his doctrine. How, 
then, does he answer the unfounded and calumniating 
objections 9 Not by saying, "no : I never asserted, I 
never meant, that sinners may believe in Christ, for par- 
don and peace, before they are disposed to observe the 
divine precepts. I always taught, that they must love 
God, or be virtuously inclined to perform his will, be- 
fore they can acceptably believe in Christ But, instead 



OBJECTIONS ANSWERED. 137 

of replying in that manner, his answers are 9 It is a 
slanderous report; anri the damnation of those who 
raised it is j'ist — God forbid ! yea, we establish the law 
— God forbid ! hoiv shall we that are dead to sin, live 
any longer therein? God forbid ! know ye not, that to 
whom ye yield yourselves servants to obey, his servants 
ye are to whom ye obey ; whether of sin unto death, or 
of obedience unto righteousness ? Bat God be thanked, 
that though, before ye believed in Jesus, ye were the 
servants, or slaves, of sin ; yet ye have obeyed from the 
heart that form of doctrine which was delivered you.* 

Here we see, that Paul repels and refutes the objec- 
tions, by strong negations; by showing the absurdity 
of those grounds on which some of them proceed ; end 
by denouncing the judgment of God against all those 
who dared, out of hatred to evangelical truth, malicious- 
ly to slander the apostolic ministry. It should be ob- 
served, however, that the apostle does not give the least 
intimation of his doctrine having been misunderstood, 
relative to the moral stale of those whom he encou- 
raged to believe in Jesus, for the remission of sins, and 
acceptance with God. To prove that none can justly 
consider themselves as having already believed in Christ, 
except they be cordially disposed to holy obedience, 
his replies are pertinent and strong: but they do not 
in the least imply, that sinners must have some degree 
of holiness, or that they must exercise virtue," before 
they are warranted to believe in him. The want of 
observing this obvious distinction, seems to be the prin- 
cipal reason of that confusion which often attends the 
ideas of serious persons on this important subject ; and 
of those mistakes into which they fall, relative to the 
true ground of a sinner's application to Christ, by which 
their consciences are frequently so much embarrassed. 

Once more : it may, perhaps, be objected ; M the prin- 
ciple defended infers the doctrine of general redemption" 
To this I answer, in the words of Dr. Owen. " Many 
* Rom. iii 8. 31. vi 2, 15, 16, 17. 



138 OBJECTIONS ANSWERED. 

disputes there are. whether Christ died for all indivi- 
duals of mankind, or no. If we say no, but only for 
the elect, who are some of all sorts : some then tell us, 
we cannot invite all men promiscuously to believe. 
But why so °i We invite not men, as all men ; no man, 
as one of all men; but all men as sinners: and we 
know that Christ died for sinners. But, is this the 
first thing, that we are, in the dispensation of the gos- 
pel, to propose to the soul of a sinner, under the law, 
that Christ died for him in particular °l Is that the be- 
ginniiig of our message unto him*? Were not this a 
ready way to induce him to conclude, let me then con- 
tinue in sin, that grace may abound !■ No : but this is, 
in order of nature, our first work ; even that we have 
had in hand. This is the beginning of the gospel of 
Jesus Christ. This is the voice of one crying in the 
wilderness, prepare ye the way of the Lord. There is 
a way of reconciliation provided. God is in Christ re- 
conciling the world to himself. There is a way of 
acceptance : there is forgiveness with him to be obtain- 
ed. At this threshold of the Lord's house, doth the 
greatest part of men to whom the gospel is preached 
fall and perish ; never looking in to see the treasures 
that are in the house itself; never coming into any such 
state and condition, wherein they have any ground or 
bottom to inquire, whether Christ died for them, in 
particular, or no 9 They believe not this report, nor 
take any serious notice of it. This was the ministry 
of the Baptist ; and they who received it not, rejected 
the counsel of God concerning their salvation ; and so 
perished in their sins. This is the sum of the blessed 
invitation given by wisdom : and here men stumble, 
fall, and perish. Luke vii. 10. Prov. ix. 1 — 5. i. 29, 
30."* 

* On the hundred and thirtieth Psalm, p. 25Q 



[139] 



CHAPTER. 17. 

THE SALUTARY AND PRACTICAL TENDENCIES OF THE 
PRINCIPLE MAINTAINED. 

The truth, as it is in Jesus, being the doctrine accord- 
ing to godliness,* cannot but be adapted to practical 
purposes ; and, therefore, must have a salutary influ- 
ence on the hearts of all those who really believe it. 
Of this nature is the sentiment for which I plead ; as, 
perhaps, may appear by the following considerations. 

It has a natural tendency to humble self-righteous 
pride by annihilating all distinctions among men, re- 
specting the ground of their acceptance with God. Now 
this is perfectly agreeable to the genius of evangelical 
truth, and to the nature of Messiah's kingdom ; as 
appears by the following prophetic oracle, relative tothe 
ministry of John the Baptist, and the commencement 
of Gospel times. Prepare ye the way of the Lord, 
make straight in the desert a highway for our God. Every 
valley shall be exalted, and every mountain and hill shall 
be made low : and the crooked, shall be made straight, 
and the rough jilaces plain : and the glory of the Lord 
shall be revealed, and all flesh, on one common level, 
and without the least regard to difference of character, 
shall see it together : for the mouth of the Lord hath 
spoken it A 

As vain man would be wise, though born like a wild 
asses's colt ;J so proud man would be righteous, though 
guilty before God, and obnoxious to ruin. If, however, 
the divine law be equitable, sinners are justly accursed ;§ 
and, if their condemnation be righteous, they cannot 
have the least hope, except through sovereign mercy. 
A small degree of difference from others, with regard 
to exterior character, is commonly considered, notwith- 

+ Eph. iv 21. 1 Tim. vi 3. Titus i 1. I Isa. xl 3, 4, fc. 

*Jobxil2. IGal.iiilO. 



140 PRACTICAL TENDENCIES. 

standing, as recommending to the favor of God, and 
as furnishing a ground of hope, through Jesus Christ. 
Now, in whomsoever this persuasion prevails, the gospel 
is understood as directing all the relief it reveals, to 
the qualified, the virtuous, the worthy : not the guilty, 
the vile, and the wretched. It is considered, therefore, 
not as adapted to humble the proud heart, and to relieve 
the pained conscience ; but as maintaining a proper 
distinction between different characters, and as paying 
a just regard to human worth While, consequently 
to multitudes, who think themselves comparatively 
righteous, it ministers food forself-importance ; it leaves 
others, who consider themselves as the chief of sinners, 
without the least foundation of hope. The principle, 
however, for which I contend, has a directly contrary 
tendency : f<^r, in prophetic language, it levels moun- 
tains, and elevates valleys. Or, in the words of our 
Lord, it abases those that are exalted, and exalts those 
that are abased.* Because it maintains, that there is 
the very same ground of encouragement, and to an 
equal degree, for men to believe in Jesus, whether they 
be esteemed moral, or profligate ; pious, or profane. 

It is most happily suited to relieve those who are held 
in the snare of despondency, by forbidding despair in 
the vilest wretch that lives. Many there are, we have 
reason to thnk, who, having, for a long course of time, 
violated the dictates of conscience, by indulging their 
worst propensities; having, in multiplied instances, 
acted contrary to friendly advice, to their own resolu- 
tions, promises, vows ; and having, perhaps, been the 
manifest occasion of ruin to various others ; implicitly 
say, with those in the prophet, there is no hope: no; 
for we have loved strangers, and after them will we go.f 
Thus, in a kind of sullen despair, they harden their 
consciences ; in order to enjoy, for a while, the pleasures 
of sin, without control, and without remorse. Per- 
ceiving no reason for hope, they endeavor to discard 

• Matt, xxiii 12. Luke xiv. 11. xviii 14. t Jer. ii 25. 



OF THE DOCTRINE. 141 

fear. Having no conception that there is forgiveness 
with God, for persons in their situation ; or that such 
enormous offenders may find acceptance through Jesus 
Christ ; they rush on to final ruin. For, where there is 
no hope of escaping- evil, there are no efforts to guard 
against it. 

The doctrine for which I plead, is, however, adapted 
to break the destructive snare, by exhibiting a ground 
of hope. Yes, the gracious gospel, considered as a 
complete warrant for the ungodly to believe in Jesus, 
encourages the most profligate, and the most criminal, 
to regard the atonement of Christ as allsufficient. 
" There is not," as one observes, " a more effectual 
remedy [against despondency,] than the consideration 
of the freeness of the grace of God in Christ and the 
promises : which are not made to such as deserve mercy, 
but to such as want it ; not to righteous persons, but 
to sinners ; not to the whole, but to the sick. Of all 
the ways and experiments to bear up a sinking spirit, 
there is no consideration like this, that from the begin- 
ning to the end of our salvation, nothing is primarily 
active but free grace. This is a firm bottom of com- 
fort against the guilt of the most bloody and crimson 
sins: because free grace is not tied to any rules : it may 
do what it pleases."* It belongs, indeed, to the very 
nature of grace, properly so called, to be absolutely 
free and sovereign, in all its bestowments : for where 
there is desert, whether intrinsic or pactional, the 
operation of grace necessarily ceases, and, if rectitude 
prevail, that of equity takes place. 

It is admirably fitted to excite hope and produce com- - 
fort in those who, though not sunk in despondency, are 
deeply distressed by a sense of guilt, of depravity, and 
of anworthiness. Are the consciences of men alarmed, 
by a conviction of sin, and an apprehension of deserv- 
ed wrath for past offences ? Are sinners, being ac- 
quainted with their own hearts, conscious of strong 

*Dr. Spurstowe's Wells of Salvation Opened, pp. 50 51. 

13 



142 PRACTICAL TENDENCIES 

propensities to evil, and of numerous criminal imper- 
fections attending their best performances °l they con- 
sider themselves as altogether vile. Discerning nothing 
in their hearts, nor any thing in their lives, which 
deserves the name of holiness ; but, on the contrary, 
much that seems to mark them out for destruction ; 
they have nothing to remove their painful fears, or to 
relieve their burdened consciences, except what the 
gospel says concerning divine mercy, as manifested in 
Jesus Christ. He being revealed, however, as perfect- 
ly suitable to their wants, and as completely free for 
their acceptance ; they are presented, by sovereign 
grace, with an allsufficient saviour for their immediate 
dependence. Confiding in the testimony of God as 
true, and receiving the provision of his grace as a free 
gift ; they find relief, and enjoy peace. Nor does the 
comfort obtained arise from reflecting on the manner 
in which they believe, but from that grace which the 
gospel reveals, and from the allsufficiency of Jesus in 
whom they trust. 

It is of great importance to the real Christian, in 
times of spiritual darkness and of discouragement. 
Has he, by the power of indwelling sin, or through the 
force of satan's temptations, lost that peace which 
arises from a view of interest in Jesus Christ 9 Is he 
incapable of approaching God with a filial confidence, 
crying, Abba, Father*? he recurs to this truth, as the 
first spring of his encouragement, and, under the char- 
acter of a sinner, applies to Christ afresh. It being 
fixed in his mind, as a leading principle of revealed 
truth, that the most ungodly are authorised to believe 
in Jesus ; and that no degree of previous holiness is 
necessary for that purpose ; he cannot, even in his worst 
condition, but consider himself as within the verge of 
that encouragement. As, therefore, it is by faith in 
Christ that he derives hope ; and as, under the influence 
of hope, spiritual endeavors are excited ; so, in this 
procedure, not only peace of conscience, but prayer 



OF THE DOCTRINE. 143 

and watchfulness, brotherly love and self-denial, com- 
munion with God and heavenly mindedness, are pro- 
moted. 

Besides, under the practical influence of this princi- 
ple he will not be so liable to deceive himself, with 
regard to his real state in the sight of God ; by inferring 
his regeneration from any religious impulses which he 
has felt, or from any starts of devotional affection which 
he may experience. No : he will be disposed to form 
a conclusion, respecting his general character, in the 
estimate of omniscience, from the habitual regard 
which he pays, to the atonement, the authority, and 
the example, of Jesus Christ. For though it must be 
admitted, that every real christian is lead by the spirit 
of God ;* and though, by the word of truth, that di- 
vine agent produce, excite, and maintain devout affec- 
tions in the soul ; yet we ought never to consider sub- 
stantial evidence of true godliness, as arising from secret 
impulses, however strong; nor from transient flashes of 
religious affection, be they ever so high : but from the 
general frame of the heart, respecting the glorious God, 
as revealing himself in Jesus Christ. 

It is of great moment in the Christian's daily walk 
with God. The reason is, it has a powerful tendency 
to promote an habitual regard to the word of grace and 
the atonement of Christ, as the only source of spiritual 
peace. The christian, being conscious of daily con- 
tracting fresh guilt, considering his transgressions, and 
his numerous imperfections in religious duty, as attend- 
ed with peculiar aggravations, arising from his know- 
ledge of the divine will, the blessings he enjoys, the 
profession he makes, and the character he bears ; it 
is only by an habitual dependence on the atonement 
of Christ, that peace is maintained in his conscience, 
and that he feels the operation of evangelical motives 
to obedience. This, if I mistake not, is perfectly con- 
genial to that grand maxim of inspiration ; the just shall 

* Rom. Tiii 14. 



144 



PRACTICAL TENDENCIES 



live by faith :* shall derive all his peace, and perform 
all his obedience, through faith in the atoning blood, 
the gracious doctrines, the precious promises, and the 
superintending providence,! of Jesus Christ. ± 

It leads to holy obedience, and furnishes ivith cogent 
motives to the performance of it. Paul, when exhorting 
servants to adorn the doctrine of God our saviour, says ; 
the grace of God that bringeth salvation hath appeared 
to oilmen, without exception, as to national distinction, 
or moral character ; teaching us that, denying ungodli- 
ness and worldly lusts, we should live soberly, righteous- 
ly, and godly, in this present world.* On this very 
interesting passage, Mr. Heiivey thus paraphrases and 
remarks : " The grace of God ; his infinitely free favor, 
— which scorns to be shackled with conditions, or 
meanly dependent on human endeavors — this grace, 
requiring nothing of the creature, but bringing salva- 
tion, spiritual and eternal salvation, finished by the 
incarnate Creator, and free for the chiefest of sinners 
— this grace, being revealed in the gospel, being dis- 
cerned by faith, and thus appearing in lustre, and with 
power, to all men — to men of every rank, every age, 
every character ; making no difference between the 
servant and his master ; between the ruddy stripling 
and the hoary sire ; between the vile prostitute and the 
chaste vestal ; but opening its inexhaustible stores^ to 
be received by one as well as the other — this grace, 

+ Hab. ii 4. Rom. i 17. Gal. iii 11. ii 20. 

it xxviii. 18. Eph. i 22. 1 John v 4. Heb. xi passim. 

X The following words of Calvin deserve regard. ' : Fidei fundamentum 
facimus gratuitum promissionem, quod in ipsa proprie, lides consistat. 
Tamctsi enim Deum per omnia veracem esse statuat, sive jubeat. sive pro- 
hibcat; sive promittat, sive ininetur, jussa etiam ejus obedienter excipiat,in- 
terdicta, observet, ad minasanimadvertat ; proprie tamen a promissione incipit, 
in ipsa constat, in ipsam definit. Vitam enim in Deo quffirit, quae non in 
mandatis, aut pcenarum edictis. sed mirscricodka? promission reperitur, eaque 
nonnisi uraturia quoniam conditionalis, qua ad opera nostra remittimur, non 
aliier vitam promittit, quam si perspiciamus esse in nobis sit am. Ergo, nisi 
fidcm tremere ac vacillare voluoius, illam sallutis promissione f'ulsiamus opor- 
tet: quae a Domino ultro ac liberaliter, potiusque niiserise nostra quam dig- 
nitatis respectu on'eratur.'' Institut. L. III. Chap, ii § 20. 

§Titusii 11,12. 



OP THE DOCTRINE. 145 

does what *? Cause Antinomianism, or practical ungod- 
liness, to come in with a full tide 9 Quite the reverse. 
It represses it like an immoveable barrier. It teaches 
us to deny, to renounce ungodliness, all ungodliness : 
not only external, gross abominations, but wordly lusts 
also ; every vicious inclination, and every irregular 
desire. Farther, it teaches us to live soberly, with re- 
gard to ourselves ; righteously, towards our neighbors ; 
and godly to our Creator. 

The original word is particularly beautiful and signi- 
ficant. It is not taaasb prescribeth, by way of rule ; nor 
£7tiTfa66ei enjoineih, by way of authority ; but 7tat,8svov<sa 
teacheth, by way of instruction ; pointeth out the effec- 
tual method of obeying the precepts, and conforming 
to the rule. A tyrant may command his slave to write, 
or make a proficiency in writing. A kind tutor forms 
him to it ; shows him how to do it ; and renders what 
would otherwise be an irksome, perhaps, an impracti- 
cable task, both easy and pleasant. So this grace, 
clearly manifested in the understanding, and cordially 
apprehended by the will, renders every duty of holiness 
both practicable and pleasant : it gives us a heart, and 
a hand, and ability, to exercise ourselves unto universal 
godliness. 55 *" 

Dr. Owen, when directing sinners to regard that 
forgiveness which is with God, as the first source of 
their encouragement, says ; "This is the only way and 
means to enable you to obedience, and to render what 
you do therein acceptable unto God. It may be, that 
some of you are under the power of convictions, and 
have made engagements unto God to live unto him, to 
keep yourselves from sin, and to follow after holiness. 
It may be, you have done so in afflictions, dangers, 
sicknesses, or upon the receipt of mercies : but yet you 
find that you cannot come unto any stability, or consist- 
ency, in your course. You break with God and your 
own souls, which fills you with new disquietments ; or 

* Eleven Letters to Mr. J. Wesley, p. 179, 180. 
13* 



146 PRACTICAL TENDENCIES 

else hardens you, and makes you secure and negligent : 
so that you return unto your purposes no oftener, than 
your convictions, or afflictions, befal you anew. This 
condition is ruinous and pernicious, which nothing can 
deliver you from, but this closing with forgiveness. 
For, all that you do without this, however it may please 
your minds, or ease your consciences, is not at all ac- 
cepted with God. Unless this foundation be laid, all 
that you do is lost. All your prayers, all your duties, 
all your amendments, are an abomination to the Lord. 
Until peace is made with him, they are but the acts of 
enemies, which he despiseth and abhorreth. You run, 
it may be, earnestly ; but you run out of the way : you 
strive, but not lawfully, and shall never receive the 
crown. True gospel obedience is the fruit of the faith 
of forgiveness. Whatever you do without it, is but a 
building without a foundation ; a castle in the air. 
You may see the order of gospel obedience, Eph. ii. 7 
— 10. The foundation must be laid in grace ; 7*iches 
of grace, by Christ, in the free pardon and forgiveness 
of sin. From hence must the works of obedience pro- 
ceed, if you would have them to be of God's appointment, 
or find acceptance with him. Without this, God will 
say of all your services, worship, obedience, as he did 
the Israelites of old, (Amos v. 21 — 25.) I despise all: 
reject it all : it is not to him, nor to his glory. Now, if 
you are under convictions of any sort, there is nothing 
you more value, nothing you more place your confi- 
dence in, than your duties : your repentance, your 
amendment : what you do, and what in good time you 
will be. Is it nothing unto you, to lose all your hopes 
and all your expectations, which you have from hence !■ 
To have no other reception with God, than if all this 
time you had been wallowing in your sins and lusts'? 
Yet thus it is with you, if you have not begun with God 
on his own terms ; if you have not received the atone- 
ment, in the blood of his son ; if you are not made par- 
takers of forgiveness, if your persons are not pardoned, 
all vour duties are accursed. 



OF THE DOCTRINE. 147 

This alone will give you such motives and encourage- 
ments unto obedience, as will give you life, alacrity, 
and delight in it. You perform duties, abstain from 
sins ; but with heaviness, fear, and in bondage. Could 
you do as well without them, as with them ; would 
conscience be quiet, and hope of eternity hold out; 
you would omit them forever. This makes all your obe- 
dience burdensome; and you cry out in your thoughts, 
with him in the Prophet ; behold, ivhat a weariness it 
is ! The service of God is the only drudgery of your 
lives; which you dare not omit, and delight not to per- 
form. From this wretched and cursed frame, there is 
nothing that can deliver you but this closing with for- 
giveness. This will give you such motives, such en- 
couragements, as will greatly influence your hearts and 
souls. It will give you freedom , liberty, delight and 
cheerfulness, in all duties of gospel obedience. You 
will find a constraining power in the love of Christ 
therein : a freedom from bondage, when the Son truly 
hath made you free. Faith and love will work genu- 
inely and naturally in your spirits ; and that which was 
your greatest burden, will become your chiefest joy. 
(2 Cor. vii. 1.) Thoughts of the love of God, of the 
blood of Christ, or the covenant of grace, and sense 
of pardon in them, will enlarge your hearts, and sweet- 
en all your duties. You will find a new life, a new 
pleasure, a new satisfaction, in all that you do."* 

It is perfectly consistent with the necessity of true 
holiness, to constitute the Christian character, and to 
evidence the Christian faith. Does any one ask, what 
is my warrant for believing in Jesus Christ? The an- 
swer is, not any thing done by you, not any thing 
wrought in you ; but the word of grace, or the testimony 
of God concerning Jesus. If the question be, what is 
the evidence of my having believed in Christ, as justi- 
fying the ungodly? regard must be had to the prevail- 
ing turn of your heart, respecting the riches of his 
* On the Hundred and Thirtieth Psalm, p. 262, 263. 264. 



148 PRACTICAL TENDENCIES 

grace, the allsufficiency of his work, and the plenitude 
of his authority : an habitual approbation of which, 
constitutes evidence to a person's own conscience of 
real faith in him. If the question be, what is necessary 
to render a profession of that faith credible to others % 
then the answer is, as faith worketh by love, and as faith 
without icorks is dead ; so a profession of faith in Jesus, 
not attended with fruits of love to his name, is entirely 
vain : and all pretences of love to Christ, without obe- 
dience to his commands, are equally futile. For thus 
it is written, If ye love me, keep my commandments — 
he that hath my commandments and keepeth them, he it 
is that loveth me — if any man love me, he will keep my 
words — he that loveth me not, keepeth not my sayings 
— this is the love of God, that we keep his command- 
ments — this is love, that ice walk after his commandments 
— he that saith, I know him, and keepeth not his com- 
mandments, is a liar, and the truth is not in Wm.* 
Carefully to distinguish, between that which authorises 
our believing in Jesus, and that which evidences our 
faith in him, is of the highest importance. Because, 
maintaining that holiness is previously necessary to the 
former, savors of self-righteousness, intrenches on the 
honors of divine grace, and embarrasses the awaken- 
ed conscience : while it is evident, that a denial of its 
utility, respecting the latter, contradicts the assertions 
of inspiration, verges upon licentiousness, and tends to 
Antinomianism. 

Relative to these particulars, to some articles of 
christian experience, and to the state of unconverted 
sinners; I shall conclude the whole with various ex- 
tracts from Dr. Owen. Thus, then, that judicious au- 
thor : " our foundation in dealing with God, is Christ 
alone ; mere grace, and pardon in him. Our building 
is in and by holiness and obedience ; as the fruits of that 
faith by which we have received the atonement. And 
great mistakes there are in this matter, which bring 

♦ John xiv 13. 21, 23, 24. 1 John v 3. 2 John 6. tl John ii 4- 



OF THE DOCTRINE. 



149 



great entanglements on the souls of men. Some are all 
their days laying the foundation, and are never able to 
build upon it, unto any comfort to themselves, or use- 
fulness to others: and the reason is, because they will 
be mixing with the foundation stones, that are fit only 
for the following building. They will be bringing their 
obedience, duties, mortification of sin, and the like, 
unto the foundation. These are precious stones to 
build with, but unmeet to be first laid to bear upon 
them the whole weight of the building. The founda- 
tion is to be laid, as was said, in mere grace, mercy, 
pardon in the blood of Christ. This the soul is to ac- 
cept of, and to rest in, merely as it is grace ; without 
the consideration of any thing in itself, but that it is 
sinful and obnoxious unto ruin. This it finds a difficul- 
ty in, and would gladly have something of its own to 
mix with it. It cannot tell how to fix these foundation 
stones, without some cement of its own endeavors and 
duty : and because these things will not mix, they spend 
a fruitless labor about it all their days. But, if the foun- 
dation be of grace, it is not at all ofivorks : for, other- 
wise, grace is no more grace. If any thing of our own 
be mixed with grace in this matter, it utterly destroys 
the nature of grace; which, if it be not alone, it is not 
at all. But doth not this tend to licentiousness °l Doth 
not this render obedience, holiness, duties, mortifica- 
tion of sin, and good works, needless °l God forbid ! 
yea, this is the only way to order them aright unto the 
glory of God. Have we nothing to do, but to lay the 
foundation^ yes, all our days we are to build upon it, 
when it is surely and firmly laid. And these are the 
means and ways of our edification. This, then, is the 
soul to do, who would come to peace and settlement. 
Let it let go all former endeavors, if it have been en- 
gaged unto any of that kind : and let it alone receive, 
admit of, and adhere to mere grace, mercy, and pardon ; 
with a full sense that, in its self, it hath nothing for 
which it should have an interest in them, but that all is 



150 PRACTICAL TENDENCIES 

of mere grace, through Jesus Christ. Other founda- 
tion can no man lay. Depart not hence, until this 
work be well over. Surcease not an earnest endeavor 
with your own hearts, to acquiesce in this righteous- 
ness of God, and to bring your souls unto a comfort- 
able persuasion that God, for Christ his sake, hath free- 
ly forgiven you all your sins. Stir not hence, until 
this be effected. If you have been engaged in another 
way ; that is, to seek for an interest in the pardon of 
sin, by some endeavors of your own ; it is not unlike- 
ly but you are filled with the fruit of your own doings : 
that is, that you go on with all kind of uncertainties, 
and without any kind of constant peace. Return, then, 
again hither : bring this foundation work to a blessed 
issue in the blood of Christ; and, when that is done, 
up and be doing. 

You know how fatal and ruinous it is, for souls to 
abuse the grace of God, and the apprehension of the 
pardon of sins, in the course of their obedience to 
countenance themselves in sin, or the negligence of 
any duty. This is to turn the grace of God into wan- 
tonness, as we have elsewhere at large declared. And 
it is no less pernicious, to bring the duties of our obe- 
dience ; any reserves for them ; any hopes about them, 
into the matter of pardon and forgiveness, as we are to 
receive them from God. But these things, as they are 
distinct in themselves, so they must be distinctly man- 
aged in the soul : and the confounding of them, is that 
which disturbs the peace, and weakens the obedience 
of many. In a confused manner, they labor to keep 
up a life of grace and duty; which will be, in their 
places, conjoined, but not mixed or compounded. First, 
to take up mercy, pardon and forgiveness, absolutely on 
the account of Christ ; and then to yield all obedience 
in the strength of Christ, and for the love of Christ, is 
the life of a believer."* 

" They that believe forgiveness in a due manner be- 

* On the Hundred and Thirtieth Psalm, p. 300, 301, 302. 



OF THE DOCTRINE. 161 

lieve it for the ends and purposes for which it is reveal- 
ed of God. If God reveals any thing for one end and 
purpose, and men use it quite unto another ; they do 
not receive the word of God, nor believe the thing re- 
vealed, but steal the word, and delude their own souls. 
Let us then weigh, to what end and purposes this for- 
giveness was first revealed by God ; for which also its 
manifestation is still continued in the gospel. We have 
showed before, who it was to whom this revelation was 
made, and what condition he was in, when first it was 
made unto him. A lost, wretched creature, without 
hope or help, he was : how he should come to obtain 
acceptance with God, he knew not. God reveals for- 
giveness unto him, by Christ, to be his all. The intention 
of God in it was, that a sinner's all should be of grace. 
(Rom. xi. 6.) If any thing be added unto it, for the 
same end and purpose, then grace is no more grace. 
Again, God intended it as a new foundation of obedience, 
of love, and thankfulness. That men should love, be- 
cause forgiven ; and be holy, because pardoned, as I 
have showed before ; that it might be the righteousness 
of a sinner, and a spring of new obedience in him, all to 
the praise of grace, were God's ends in its revelation. 5 '* 
" Self-condemnation and abhorrency do very well con- 
sist with gospel justification and peace. Some men have 
no peace, because they have that, without which it is im- 
possible they should have peace. Because they cannot 
but condemn themselves, they cannot entertain a sense 
that God doth acquit them. But this is the mystery of the 
gospel, which unbelief is a stranger unto. Nothing but 
faith can give a real subsistence unto these things, in the 
same soul, and the same time. It is easy to learn the 
notion of it, but it is not easy to experience the power 
of it. For a man to have a sight of that ivithin him, 
which would condemn him, for which he is troubled ; 
and, at the same time, to have a discovery of that with" 
out him, which will justify him, and to rejoice therein ; 
is that which he is not led unto, but by faith in the 
* On the hundred and thirtieth psalm, p. 239. 



152 PRACTICAL TENDENCIES 

mystery of the gospel. We are now under a laic for 
justification, which excludes all boasting, Rom. iii. 27. 
So that though we have joy enough in another, yet we 
may have, we always have, sufficient cause of humilia- 
tion in ourselves. The gospel will teach a man to 
feel sin, and believe righteousness, at the same time. 
Faith will carry heaven in one hand, and hell in the 
other; showing the one deserved, the other purchased. 
A man may see enough of his sin and folly, to bring Ge- 
henname CcbIo, a hell of wrath out of heaven ; and yet 
see Christ bring Ccelum ex Inferno, a heaven of blessed- 
ness out of an hell of punishment. And these must 
needs produce very diverse, yea contrary effects and 
operations in the soul : and he who knows not how to 
assign them their proper duties, and seasons, must needs 
be perplexed. The work of self-condemnation, then, 
which men in these [painful exercises] cannot but 
abound with, is, in the disposition of the covenant of 
grace, no way inconsistent with, nor unsuited unto, 
justification, and the enjoyment of peace, in the sense 
of it. There may be a deep sense of sin, on other 
considerations besides hell. David was never more 
humbled for sin, than when Nathan told him it was for- 
given : and there may be a view of hell, as deserved ; 
which yet the soul may know itself freed from, as to 
the issue — a deep sense of the evil of sin, of the guilt of 
[a] man's own sin, is no way inconsistent with gospel 
assurance of acceptance with God through Christ, and 
of forgiveness in him. By a sense of the guilt of sin, 
I understand two things; a clear conviction of sin, by 
the Holy Ghost saying unto the soul, thou art the man: 
and a sense of the displeasure of God, or the wrath 
due to sin, according to the sentence of the law — deep 
sorrow for sin is consistent with assurance of forgive- 
ness : yea, it is a great means of preservation of it. 
Godly sorrow, mourning, humiliation, contriteness of 
spirit, are no less gospel graces, and fruits of the Holy 
Ghost, than faith itself; and so are consistent with the 



OF THE DOCTRINE. 153 

highest fiourishings of faith whatever. It is the work 
of heaven itself, and not of the assurance of it, to wipe 
all tears from our eyes. Sorrow, absolutely exclusive of 
the faith of forgiveness, is legal, and tendeth to death. 
Assurance, absolutely exclusive of godly sorrow, is pre- 
sumption, and not a persuasion from him that calleth 
us. But, gospel sorrow, and gospel assurance, may well 
dwell in the same breast, at the same time. Indeed, as 
in all wordly joys there is a secret wound ; so, in all 
godly sorrow and mourning, considered in itself, there 
is a secret joy and refreshment. Hence it doth not 
wither and dry up, but rather enlarge, open, and sweeten 
the heart. I am persuaded, that, generally, they mourn 
most who have most assurance. All true, gospel 
mourners, will be found to have the root of assurance 
so grafted in them, that, in its proper season (a time of 
trouble) it will undoubtedly flourish. 

A deep sense of the indwelling power of sin, is con- 
sistent with gospel assurance. Sense of indwelling 
sin will cause manifold perplexities in the souL Trouble, 
disquietments, sorrow, anguish of heart ; expressing 
themselves in sighs, mourning, groaning for deliverance, 
always attend it. To what purpose do you speak, to a 
soul highly sensible of the restless power of indwelling 
sin, concerning assurance? " Alas," saith he, " I am 
leady to perish every moment ! My lusts are strong, 
active, restless, yea outrageous : they give me no rqst, 
no liberty, and but little success do I obtain. Assurance 
is for conquerors ; for them that live at rest and peace. 
I lie groveling on the ground all my days, and must 
needs be uncertain what will be the issue." But when 
such an one hath done all he can, he will not be able 
to make more woful complaints of this matter, than 
Paul hath done before him, Romans the seventh : and 
yet he closeth the discourse of it with as high an ex- 
pression of assurance, as any person needs to seek 
after.* It is not assurance, but enjoyment, that ex- 

* Rom. vii 24. viii 1 . 

14 



154 PRACTICAL TENDENCIES 

eludes this sense and trouble. But, if men will think 
they can have no assurance, because, they have that, 
without which it is impossible they should have any, it 
is hard to give them relief. A little cruise of salt of 
the gospel, cast into these bitter waters, will make them 
sweet and wholesome. Sense of the guilt of sin, may 
consist with faith of its pardon and forgiveness in the 
blood of Christ. Godly sorrow may dwell in the same 
heart, and the same time, with joy in the Holy Ghost : 
and groaning after deliverance from the power of sin, 
with a gracious persuasion, that sin shall not have do- 
minion over us, because we are not under the law, but 
under grace"* 

Known holiness, is apt to degenerate into self-righte- 
ousness. What God gives us, on the account of sanc- 
tification, we are ready enough to reckon on the score 
of justification. It is a hard thing to feel grace, and to 
believe as if there were none. We have so much of the 
Pharisee in us, by nature, that it is sometimes well that 
our good is hid from us. We are ready to take our 
corn and wine, and bestow them on other lovers. 
Were there not in our hearts a spiritually sensible prin- 
ciple of corruption ; and in our duties a discernable 
mixture of self; it would be impossible we should walk 
so humbly with God in a covenant of grace and par- 
doning mercy. It it a good life, which is attended with 
a faith of righteousness, and a sense of corruption. — 
Oftentimes, holiness in the heart is more known by the 
opposition that is made there to it, than by its own 
prevalent working : the spirit's operation is known by 
the flesh's opposition. We find a man's strength by 
the burdens he carries, and not the pace that he goes. 
O wretched man that I am ! who shall deliver me from 
the body of this death 9 is a better evidence of grace and 
holiness, than, Godl thank thee, 1 am not as other men. 
A heart pressed, grieved, burdened, not by the guilt of 
sin only, (which reflects with trouble on an awakened 
♦ Ut buj ra, p[ . TO,— 283. 



OP THE DOCTRINE. 155 

conscience) but by the close adhering power of in- 
dwelling sin, tempting, seducing, soliciting, hindering, 
captivating, conceiving, restlessly disquieting; may 
from thence have as clear an evidence of holiness, as 
from a delightful fruit-bearing. What is it that is trou- 
bled and grieved in thee c ? What is it, that seems to 
be almost killed and destroyed ; that cries out, com- 
plains, longs for deliverance'? Is it not the new crea- 
ture L ? Is it not the principle of spiritual life, whereof 
thou art partaker'? I speak not of trouble and dis- 
quietments for sin committed ; nor of fears and pertur- 
bations of mind, lest sin should break forth to loss, 
shame, ruin, dishonor; nor of the contending of a con- 
vinced conscience, lest damnation should ensue ; but 
of the spirit against sin, out of a hatred and a loathing 
of it, upon all the mixed considerations of love, grace, 
mercy, fear, the beauty of holiness, excellency of com- 
munion with God, that are proposed in the gospel. If 
thou seemest to thyself to be only passive in these 
things; to do nothing, but to endure the assaults of 
sin; yet if thou art sensible, and standest under the 
stroke of it, as under the stroke of an enemy, there is 
the root of the matter. And as it is thus, as to the sub- 
stance and being of holiness, so it is also as to the de- 
grees of it. Degrees of holiness, are to be measured 
more by opposition, than self-operation. He may have 
more grace than another, who brings not forth so much 
fruit as the other ; because he hath more opposition, 
more temptation : and sense of the want of all, is a 
great sign of somewhat in the soul. It is certain, whilst 
we are in the flesh, our duties will taste of the vessel 
whence they proceed. Weakness, defilements, trea- 
chery, hypocrisy, will attend them. To this purpose, 
whatever some pretend to the contrary, is the com- 
plaint of the church, Isa. lxiv. 6. The chaff, oftentimes^ 
is so mixed with the wheat, that corn can scarce 
be discerned. And this know, that the more spiritual 
any man is, the more he sees of his unspiritualness in 



156 PRACTICAL TENDENCIES 

his spiritual duties. An outside performance will sat- 
isfy an outside Christianity. Job abhorred himself most, 
when he knew himself best* The clearer discoveries 
we have had of God, the viler will every thing of self 
appear. Nay, further, duties and performances are 
oftentimes very ill measured by us; and those seem to 
be first, which indeed are last ; and those to be last, 
which indeed are first. I do not doubt but a man, 
when he hath had distractions to wrestle withal ; no 
outward advantage to further him; no extraordinary 
provocations of hope, fear, or sorrow, on a natural ac- 
count, in his duty; may rise from his knees with 
thoughts that he hath done nothing in his duty but 
provoked God: when there hath been more workings 
of grace, in contending with the deadness cast on the 
soul by the condition that it is in: than when, by a 
concurrence of moved natural affections, and outward 
provocations, a frame hath been raised that hath, to the 
party himself, seemed to reach heaven : so that, it may 
be, this perplexity about duties, is nothing but what is 
common to the people of God, and which ought to be 
no obstruction to peace and settlement."* 

" Take heed of spending time in complaints, when 
vigorous actings of grace are your duty. Fruitless and 
heartlesscomplaints, bemoaningsof themselves and their 
condition, is the substance of the profession that some 
make. If they can object against themselves, and form 
complaints out of their own conditions, they suppose they 
have done their duty. I have known some who have 
spent a good part of their time, in going up and down 
from one to another with their objections and com- 
plaints. These things are contrary to the life of faith. 
Yet some, I fear, may please themselves in such a 
course, as if it had somewhat of eminency in religion in 
it. Others, it may be, drive the same trade in their 
thoughts, although they make not, outwardly, such 
complaints. They are conversant, for the most part, 

• On the hundred and thirtieth Psalm, pp. 343—345. 



OF THE DOCTRINE. 157 

with heartless despondings : and, in some, they are 
multiplied by their natural constitutions, or distempers. 
Examples of this kind occur unto us every day. We 
must say, then, unto such heartless complainers, as God 
did to Joshua, get you up : why lie you thus upon your 
faces 6 } Do you think to mend your condition by wish- 
ing it better, or complaining it is so bad 1 Are your 
complaints of want of an interest in forgiveness, a sanc- 
tified means to obtain it 9 not at all. You will not deal 
so with yourselves in things natural or civil. In such 
things you will take an industrious course for a remedy, 
or for relief. In things of the smallest importance in 
this world, and unto this life, you will not content your- 
selves with wishing and complaining. As though in- 
dustry, in the use of natural means, for the attaining of 
natural ends, were the ordinance of God; and diligence 
in the use of spiritual means, for the obtaining of spi- 
ritual ends, were not ! Do you use diligence, study, 
endeavors, all diligence; diligence at all times, in all 
ways by God appointed ; all manner of diligence, within 
and without, in private and public, to this end and pur- 
pose? Do you study, meditate, pray, watch, fast, ne- 
glect no opportunity, keep your hearts, search, try, 
examine yourselves, fly temptations, and occasions of 
cooling, deadening, and stifling grace °l Do these 
things abound in you? Alas, you cannot do thus; you 
are so weak, so indisposed. But, alas, you will not ; 
you will not part with your ease ; you will not crucify 
your lusts; you will not use all diligence: but must 
come to it, or be contented to spend all your days in 
darkness, and to lie down in sorrow. 

"Thus do men frequently miscarry. Is it any news 
for persons to bewail the folly of their nature and ways, 
in the morning and evening; and yet scarce stand upon 
their watch any part of the day, or in any occasion of 
the day °l Is this giving all diligence ? Is this work- 
ing out our salvation with fear and trembling ? And 
may we not see professors, even indulging to them- 

14+ 



158 PRACTICAL TENDENCIES 

selves in ways of vanity, folly, wrath, envy, sloth, and 
the like ; and yet complain at what a loss they are, how 
unquiet, how uncertain °l God forbid it should be 
otherwise with you! or that we should endeavor to 
speak peace unto you, in any such a frame ! To hear 
of a person, that he walks slothfully, carelessly, or in- 
dulgeth his corruptions ; and to find him complaining, 
that he is at a loss, whether he have any interest in par- 
don, or no ; to give, or tender, comfort to such mourners, 
without a due admonition of their duty to use diligence, 
in the u>e of means, for to help on their deliverance out 
of the condition wherein they are, is to tender poison 
unto them. Spiritual peace and sloth, will never dwell 
together in the same soul and conscience.* 

Men living under the profession of religion, and not 
experiencing the power, virtue, and efficacy of it in their 
hearts; arc, whatever they profess, very near to Atheism ; 
or, at least, exposed to great temptations thereunto. If 
they profess they know God. but in works deny him, 
they are abominable, and disobedient, and, unto every 
good tcork, reprobate. Let such men lay aside tradi- 
tion and custom ; let them give up themselves to a free 
and rational consideration of things; and they will 
quickly find that all their profession is but a miserable 
self-deceiving ; and that, indeed, they believe not one 
word of the religion which they profess. For, of what 
their religion affirms to be in themselves, they find not 
any thing true, or real. He that professeth the gospel, 
avows that the death of Christ doth crucify sin; that 
faith purifieth the heart ; that the Holy Ghost quicken^, 
and enables the soul, unto duty ; that God is good and 
gracious unto all that come unto him ; that there is 
precious communion to be obtained with him, by Christ ; 
that there is great joy in believing. These things are 
plainly, openly, frequently insisted on in the gospel. 
Hence the apostle presseth men unto obedience, on the 
account of them ; and, as it were, leaves them at liber- 
♦ Ut Supra, 362, 363, 30G, 307. 



OP THE DOCTRINE, 159 

ty from it, if they were not so. Philip, ii 1, 2. Now, 
if men live long in the profession of these things, say- 
ing that they are so, but indeed find nothing of truth, 
reality, or power in them; have no experience of the 
effects of them, in their own hearts or souls ; what stable 
ground have they of believing any thing else in the 
gospel whereof they cannot have an experience 6 } A 
man professeth that the death of Christ will mortify sin, 
and subdue corruption. Why doth he believe it'? be- 
cause it is so affirmed in the gospel. How, then, doth 
he find it to be so? Hath it this effect upon his soul, 
in his own heart 9 Not at all : he finds no such thing 
in him. How, then, can this man believe that Jesus 
Christ is the Son of God, because it is affirmed in the 
gospel 5 seeing that he finds no real truth of that which 
it affirms to be in "himself 9 So our Saviour argues, 
John iii. 12. Of all dangers, therefore, in profession, 
let professors take heed of this ; namely, of a customary, 
traditional, or doctrinal owning such truths, as ought 
to have their effects and accomplishment in themselves, 
whilst they have no experience of the reality and effi- 
cacy of them. This is plainly to have a form of godli- 
ness, and to deny the power thereof : and of this sort of 
men do we see many turning Atheists, scoffers, and 
open apostates. They find, in themselves, that their 
profession was a lie ; and that, in truth, they had none 
of those things which they talked of. And to what end 
should they continue longer in the avowing of that 
which is not? Besides, finding these things which 

7 o o 

they have professed to be in them, not to be so ; they 
think, that what they have believed of things that are 
without them, are of no other nature, and so reject 
them altogether."* 

" Men live in sin, and therefore they do not believe 

forgiveness of sin. Faith in general purifies the heart. 

Our souls are purified in obeying the truth; and the 

life is made fruitful by it. Faith worketh by works, 

* Ut Supra, pp. 157 — 159. 



160 PRACTICAL TENDENCIES 

and makes itself perfect by them : and the doctrine con- 
cerning forgiveness, hath a special influence into all 
holiness.* No man can, then, believe forgiveness of 
sin, without a detestation and relinquishment of it — all 
that own the gospel must acknowledge this principle ; 
the real belief of the pardon of sin, is prevalent with 
men not to live longer in sin. But now, what are the 
greatest number of those who pretend to receive this 
truth 9 Are their hearts purified by it 9 Are their 
consciences purged l ? are their lives changed °l Do 
they deny all ungodliness and worldly lusts °l Doth 
forgiveness teach them so to do 9 Have they found it 
effectual to these purposes 9 Whence is it, then, that 
there is such a bleating, and bellowing, f to the con- 
trary amongst them °J Some of you are drunkards, 
some of you swearers, some of you unclean persons, 
some of you liars, some of you worldly, some of you ha- 
ters of all the ways of Christ, and all his concernments 
upon the earth : proud, covetous, boasters, self-seekers, 
envious, wrathful, backbiters, malicious praters, slan- 
derers, and the like. And shall we think, that such as 
these believe the forgiveness of sin 9 God forbid! 
Again; some of you are dark, ignorant, blind, utterly 
unacquainted with the mystery of the gospel ; nor do at 
all make it your business to inquire into it. Either 
you hear it not at all ; or, negligently, slothfully, cus- 
tomarily, to no purpose. Let not such persons deceive 
their own souls. To live in sin, and yet to believe the 
forgiveness of sin, is utterly impossible. Christ will 
not be a minister of sin, nor give his gospel to be a 
doctrine of licentiousness, for your sakes. Nor shall 
you be forgiven, that you may be delivered to do more 
abominations. J God forbid ! 

If any shall say, that they thank God, they are no 
such publicans as those mentioned : they are no drunk- 
ards, no swearers, no unclean persons, nor the like; so 

* Acts xv 19. 1 Pet. i 22. James ii 22 Titus ii 11, 12. 
t 1 Sam. xv. 14. t Jer. vii 10. 



OF THE DOCTF.INE. 161 

that they are not concerned in this consideration : their 
lives and their duties give another account of them:" 
then, yet consider further, that the Pharisees were all 
that you say of yourselves ; and yet the greatest des- 
pisers of forgiveness that ever were in the world ; and 
that because they hated the light, on this account, that 
their deeds were evil And for your duties, you mention, 
what, I pray, is the root and spring of them % Are 
they influenced from this faith of forgiveness, you boast 
of, or no % May it not be feared, that it is utterly other- 
wise 1 You do not perform them because you love the 
gospel, but because you fear the law. If the truth were 
known, I doubt it would appear, that you get nothing 
by your believing of pardon, but an encouragement un- 
to sin. Your goodness, such as it is, springs from ano- 
ther root. It may be, also, that you ward yourselves by 
it against the strokes of conscience, or the guilt of 
particular sins. This is as bad as the other. It is as 
good to be encouraged unto sin, to commit it ; as be 
encouraged under sin, so as to be kept from humiliation 
for it. None under heaven are more remote from the 
belief of grace and pardon, than such persons are."* 
"Consider, [ye unconverted and thoughtless crea- 
tures !] that you are sinners, great sinners, cursed sin- 
ners. Some of yoiij it may be, worse than innumera- 
ble of your fellow sinners were, who are now in hell. 
God might long since have cast you off everlastingly, 
from all expectation of mercy, and have caused all your 
hopes to perish ; or, he might have left you alive and 
yet have refused to deal with you any more. He could 
have caused your sun to go down at noon-day, and 
have given you darkness instead of vision. He could 
respite your lives for a season, and yet swear in his 
wrath, that you should never enter into his rest. It is 
now otherwise ; how long it may be so, nor you, nor I, 
know any thing at all. God only knows what will be 
your time, what your continuance. We are to speak 
* Ubi supra, pp. 237, 238. 



162 PRACTICAL TENDENCIES &C. 

whilst it is called to-day ; and this is that, for the pre- 
sent, which I have to otter unto you ; God declares that 
there is forgiveness with him ; that your condition is 
not desperate, nor helpless. Some of you, it may be, 
are old in sins, and unacquainted with God ; some of 
you, it may be, have been great sinners, scandalous sin- 
ners ; and some of you, it may be, have reason to ap- 
prehend yourselves near the grave, and so also to hell; 
some of you, it may be, have your conciences disquiet- 
ed and galled; and it may be, some of you are under 
some outward troubles and perplexities, that cause you 
a little to look about you ; and some of you, it may be, 
are in the madness of your natural strength and lusts: 
your breasts are full of milk, and your bones of mar- 
row, and your hearts of sin, pride, and contempt of the 
ways of God. All is one; this word is unto you all; 
and I shall only mind you, that it is a fearful thing to 
fall into the hands of the living God. You hear the 
voice, or read the words of a poor worm ; but the mes- 
sage is the message, and the word is the word, of Him 
who shaketh heaven and earth. Consider, then, well 
what you have to do : and what answer you will return 
unto him who will not be mocked."* 

" If you are, then, resolved to continue in your pre- 
sent condition, I have no more to say unto you. / am 
pure from your blood, in that I have declared unto you 
the counsel of God in this thing; and so I must leave 
you to a naked trial between the great God and your 
souls at the last day. Poor creatures ! I even tremble 
to think, how he willtear youin pieces, when there shall 
be none to deliver I Methinks, I see your poor, destitute, 
forlorn souls ; forsaken of lusts, sins, world, friends, an- 
gels, men ; trembling before the throne of God full of 
horror, and fearful expectation of the dreadful sen- 
tence. Oh ! that 1 could mourn over you whilst you 
are joined to all the living ; whilst there is yet hope : 
Oh, that in this your day, you knew the things of your 
peace !"f 

* Ubi supra, p. 244, 248, 249. t Ibid. 



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